A Ae 


ELLE RL NESE EG I 


LE 


Lo Zi 7 ie 


GZ 


ite tds 


~ 


oe 


x 


ENE 
\ 
SN ; 
NS 
SY 
WO: 
‘ 

N 


geet taka 


Zz 
i 


dtd ppc osagacdiagee, 


‘ SHAS 


J aie ioe eee NY. 


CTA 


(ey 


Lea Ne tn Ne Gey os each he! Latent bey esos we aera? Pere 


pate toh 


i 


Oop tata 


CGE NALS ONL af CNA AI ALIAS SIA eh tlt VIL eS al Sit Nag ot 


Pea an 


OMAP MALS AOL AI DID ADA he ESL RIA eG AAPA hb 


ag el 


Aaa LE AASB LAA I 


SS 
AY Nh 
. NY : WOK \Y 
RAH 


MSV Vrain w°n°nnwnn»wnnrwoDow gw we way 


RWI 


es 


Mijiee 
LLL; 


WS 


Wn 
\ 


SAS 
AO 


\ 


ROH 
Sy 
SSN 


SS 
WAVY SS 
. 
SOK 


SN 


RMH 


RR MAQUI 


S 
‘ 


. 


S 


SS SY 


s 


SN 


SAS 
wy 
Y 


\ 


* 


AY 


. 
» 
NS 


AN 
\\ WY 
WAXY 

SS 


SY 


\ 

AY 

\ \ 
RRA 

RAN \\ 


\ NS 


\ 

\ 
we 

ON 


Sy 
LW EQE 


ie 


SR 
SS 


RAS 


SM RA AS 
. S WN AS RQ \ x 
S S 


ON ANG RSV 
WAN 


SNe SEG SSS _ 
KERN NS \ 
ES 


tj. 


LYLE 


os 





ee 


tity 


Library of Che Theological Seminary 
PRINCETON * NEW JERSEY 
CB): 


PRESENTED BY 
Mrs. Horace E, Hoover 


BX Ao VAS GEO? 6 
Society of Friends. 
Philadelphia Yearly Meeting 
Faith and practice of the 
ja SEE Re to BY en bb Ra lain Woks We oe a fe 








Badia oy 


yw 
en 
' 


Faith and Practice 


of the ~, 


RELIGIOUS SOCIETY OF FRIENDS > 
OF PHILADELPHIA AND VICINITY 


L son 


A Book of Christian Discipline 


APPROVED BY THE YEARLY MEETING 
HELD AT FOURTH AND ARCH STREETS 


“The Discipline of the Church of Christ standeth in that which 
is pure. It is the Wisdom from above which gives authority to 
Discipline.” 

Joun Woo.rman, Epistle to Meetings, 1772. 


PHILADELPHIA: 
FRIENDS’ BOOK STORE, 302 ARCH STREET 


1926 


FOREWORD 


“God is love.” 

“For God so loved the world, that He gave His only 
begotten Son, that whosoever believeth on Him should 
not perish but have eternal life.”’ 

“He that hath seen Me hath seen the Father.” 

“T am the Way, and the Truth, and the Life: no one 
cometh unto the Father, but by Me.” 

“T will pray the Father, and He shall give you another 
Comforter, that He may be with you forever, even the 
Spirit of truth.” 

“If ye abide in My word, then are ye truly My dis- 
ciples; and ye shall know the Truth and the Truth shall 
make you free.” 

“YT am the good Shepherd: the good Shepherd layeth 
down His life for the sheep.” 

“Therefore doth the Father love Me because [| lay 
down My life that I may take it again.” 

“T am the Vine, ye are the branches; he that abideth 
in Me, and I in him, the same beareth much fruit; for 
apart from Me, ye can do nothing.” 

“This is My commandment, that ye love one another 

By this shall all men know that ye are My 
disciples, if ye have love one to another.”’ 

“T am the resurrection and the Life: he that believeth 
on Me, though he die, yet shall he live.” 

“Peace be unto you: as the Father hath sent Me, 
even so, send | you.” 


‘ ay, te en) 
Fe Hy mM 3 om ny igs i 


pene! ee ia 





CONTENTS 


Farrag anp Lire— 


Foreword 

Introduction . ! 
Historical Sketch of Philadelphia Yeni Meetne' 
Worship and Ministry 

Meetings for Worship 

Prayer 

Water Baptism Ri the Tots sae 

The Value and Use of the Bible 

Love and Unity 

Missions , 

Peace—A Positive Testinony 

Simplicity 

Marriage 

Young Friends 

Education ; 

Recreations and peat aye 

Civil Government . 

Some Problems of the Social Gri! 

Judicial Oaths 

Secret Societies 


FSRSRSERRSSRRIG Row AE 


PRACTICE AND PROCEDURE— 
Meetings for Business : : : ; : . 62 
The Yearly Meeting : , é ‘ : : 5 . 65 
Yearly Meeting Funds 68 
The Representative Meeting . 69 


Appointments : ¥ : : ‘ : : f Ne 
Ministers and Elders. : ; : : . 74 
Queries for Meetings of Ministers os Elders : : . 82 


Vv 


Advices for Ministers and Elders 
Memorials 

Family Visits 

Overseers . 

Queries and Advices : 
Applications for Membership 
Certificates and Removals 
Resignations and Disownments 
Acknowledgments . 

Dropping Members 
Reinstatements ; 
Dealing with Offenders . 
Arbitration 

Appeals . : 

Rights of Children 

Relief ; : 
Burials and Burial Grounds 
Property 

Trade ; : 
Gambling and Lotteries 
Records : : 
Universality of the Light 
Note: Blank Forms : 
Index . , : 5 : 


INTRODUCTION 


“For freedom did Christ set us free; stand fast, there- 
fore, and be not entangled again in a yoke of bondage.” 
(Galatians v: 1.) 


The Religious Society of Friends, called Quakers, rose 
in England about the middle of the unsettled and turbulent 
seventeenth century. It was a time of much theological 
discussion and of many divergent religious opinions. Much 
emphasis was put upon outward ceremonial and statement 
of doctrine; little upon real experience and a changed life. 
This was true even among some of the dissenting sects 
which had risen in protest against the state religion. 


As a result of this external religion many people were 
unsatisfied, restless and hungering for the bread of life, 
and here and there throughout England were sincere and 
devout men and women who, singly or in groups, were 
seeking earnestly for a religion of personal experience and 
direct communion with God. 

Into such an atmosphere of doubt, questioning and 
seeking, in 1624, George Fox was born in Leicestershire, 
England. His parents were God-fearing, industrious, 
middle-class people. His father was known as “ Righteous 
Christer,” his mother was a woman of deeply religious 
character and “accomplished above most of her degree in 
the place where she lived.”” From his youth George Fox 
was serious and thoughtful, given to lonely pondering of 
the Scriptures and to deep searching of heart. 


His clear, honest mind pierced the hollow crust of 
pretense and the formality of those to whom he went for 


Vii 


Vili 


help. His eager and hungry soul sought spiritual food, 
not husks. With great yearning and anguish of spirit he 
sought the Light and found occasional openings to it, 
which brought him some sense of peace and comfort till 
at last he heard that voice which spoke to his inmost soul, 
“There is One, even Christ Jesus, that can speak to thy 
condition. And when I heard it, my heart did leap for 
joy.’’* 

He had found the way to communion with God with- 
out aid of ritual or clergy and henceforth his distinctive 
message to his generation was: Christ speaks directly to 
each human soul who seeks Him; spiritual life depends 
upon direct communion with Him; all men may find salva- 
tion and life in Him. 


This was radical and revolutionary teaching, and 
courage and spiritual power were required to proclaim it 
in the face of the opposition and persecution which it 
aroused. 


George Fox in 1647 began preaching in the central 
counties of England. Thousands came to hear him, many 
of whom gave heed to his message and turned to the truth 
which he taught. Soon a band of preachers, many of them 
young men like himself, went from place to place telling in 
simple, direct, searching words the gospel of salvation 
from the power of sin, of immediate revelation and direct 
communion. They were subjected to many indignities 
and insults; they were brought before courts and thrown 
into loathsome prisons; many died for their faith. But 
nothing could quench their ardor or chain their spiritual 
power. This persecution continued through the period of 
the Commonwealth and the reigns of Charles II and of 
James II. 


*Journal, bi-cent. edn., vol. 1, p. 11. 


ix 


The message of Friends was first carried across to 
America by traveling ministers. Here also Friends met 
bitter persecution at the hands of sects already settled in 
the Colonies. Mary Fisher and Anne Austin arrived in 
Boston in 1656. Other itinerant ministers from England 
followed to preach the message under great difficulties, 
George Fox himself among the number. Later came groups 
of Friends as settlers. Yearly Meetings composed of all 
congregations of Friends in a given locality, and first 
called General Meetings, were established twenty years 
before the death of George Fox,—New England in 1661, 
Baltimore in 1672, Virginia in 1673, Philadelphia in 1681. 

The founders of the Society of Friends rediscovered 
and restated in simplicity, yet with power, the truth of 
the declaration of Jesus, the Kingdom of God is within 
you. Friends do not differ from other Protestant Christian 
denominations in the essentials of Christian faith, but it 
was the great concern of George Fox and the early Friends 
to turn men away from form and creed to reality and life. 
George Fox says, “I was sent to turn people from darkness 
to the Light that they might receive Christ Jesus, for to as 
many as should receive Him in His light, | saw He would 
_ give power to become the sons of God; which power I had 
obtained by receiving Christ.’’* | 

With other Christians, Friends believe in God the 
Father of omnipotent power and infinite love. They be- 
lieve in His Divine Son, Jesus Christ, Who came to reveal 
to men His nature and His love and whose sinless life, 
sacrificial death and triumphant resurrection offer the way 
for our salvation. We cannot fathom with finite minds 
the mystery of His personality nor comprehend the mean- 
ing of His incarnation; but by simple child-like faith in 
Him, our souls may come into newness of life and be saved 


*George Fox, an Autobtography, p. 102. 


x 


from the power of sin to righteousness as we follow Him in 
loving and loyal obedience. Friends place special emphasis 
on the ever present Holy Spirit active in the hearts of men. 
This power they call the Light Within or the Light of 
Christ or the Seed of God. They hold this Spirit is in 
greater or less degree in every man, but that only as men 
are obedient to the truth revealed in their hearts, only as 
they turn to Jesus Christ through His Holy Spirit and follow 
Him, can they be made free from the power of sin and 
become children of Light. George Fox says again, “I was 
to bring them off from all the world’s fellowships and pray- 
ings and singings which stood in forms without power, 
that their fellowship might be in the Holy Ghost and in 
the eternal spirit of God; they might pray in the Holy 
Ghost and sing in the Spirit and with the grace that comes 
by Jesus; making melody in their hearts to the Lord, 
who hath sent His beloved Son to be their Saviour and 
hath caused His Heavenly sun to shine upon all the world 
and His Heavenly rain to fall upon the just and the unjust 
as His outward rain doth fall and His outward sun doth 
shine on all.”* And again, “The Lord God: hath opened 
to me by His invisible power, how that every man was 
enlightened by the Divine Light of Christ, and I saw it 
shine through all; and they that believed in it came out 
of condemnation and came to the Light of Life and be- 
came children of it.” 

This belief in the immediate presence of the Light of 
Christ within the soul and in His power to transform men 
into sons of God has been the vital message of Quakerism 
wherever it has been effective. It is a faith that does not 
stand on ritual or creed, but on the experience and practice 
of the presence of God in the individual heart. It is uni- 
versal in its scope, and speaks to the spiritual needs of 
all men. 


*George Fox, an Aulobiography, p. 104. 


al 


“It is as a ‘religion of life’ that Quakerism will be 
presented in the future and is being presented now. Its 
distinguishing note will be its resolve to bring all this 
human life of ours under the transforming power of Spiritual 
Life . . . ” “It will tell of a Christian experience 
that makes all life sacred and all days holy, all nature a 
sanctuary, all work a sacrament, and give to every man 
and woman in the body fit place and service.” 

“Its concern will be to multiply men and women who 
will have a message of power because they are themselves 
living in the power of God, who will spread the Light be- 
cause they are themselves the children of Light. It will 
claim the whole of a man’s life, and the whole of life, in- 
dividual, social, national, international, for the dominion 
of the will of God.” * 

Growing directly out of this belief in the Inward 
Light is our ideal of worship. The Holy Spirit speaks 
directly to the human soul, and worship is a personal com- 
munion with God and a yielding of our wills to the Divine 
Will, for which no form of service nor aid of clergy is neces- 
sary. This communion may be realized in a true and vital 
way in assemblies even though there be no vocal service; 
a living silence may be so filled with the Divine Presence 
that all who worship become conscious of it and are drawn 
together in unity under the power of His love. This unity 
differs from any human leadership and transcends our 
analysis. Each worshipper has his part in producing it. 
George Fox says: “The least member in the Church hath 
an office and is serviceable and every member hath need 
of one another.”’f As all unite before the true Head of the 
Church, a spiritual democracy becomes a reality. Vocal 
service in such a meeting, whether prayer or exhortation 

*Message and Mission of Quakerism, Braithwaite and Hodgkin. 

tEpistles, 1698 edn., p. 290. 


xii 


or teaching, should be uttered under the direct guidance 
and authority of the Holy Spirit. However, we fully 
recognize the importance of intellectual and spiritual 
training on the part of each member, in preparation for 
any service which may be laid upon him, that when the 
commission is given, he may serve with his fullest ability 
as well as with a ready and glad heart. 

Our faith in the direct access of the seeking soul to 
Christ has led to our emphasis on the vital importance of 
the one true baptism, that of the Holy Spirit, and the 
spiritual partaking of the body and blood of Christ. There- 
fore, we do not observe the rites of water baptism and of 
the Lord’s supper, because we believe they tend to satisfy 
the conscience with a symbol instead of with the essential 
and continual spiritual experience of cleansing and com- 
munion into which our Master would lead His followers. 

The belief in the immediate manifestation of the 
Light to all men has led to a fuller recognition of the dignity 
and value of every human soul. This recognition has 
found expression in many practical ways. The equality 
of women in the ministry has been recognized from the 
earliest days of the Society, although until recent times 
they have not had equal responsibility and authority in 
the administration of Church affairs. In the early days, 
when sharp class distinctions prevailed, it was customary, 
and often required, to address a superior with the plural 
pronoun “‘you’’, and an equal or an inferior with the singu- 
lar forms “thou”’ and “thee’’; but Friends felt it a duty to 
address a single person with the singular forms, regardless 
of class distinctions. When hats were doffed to honor a 
superior, Friends wore their hats as a protest against 
aristocratic and other distinctions. Thé spirit of these 
testimonies has always been recognized by the Society of 
Friends. 


Xili 


Belief in the brotherhood of all men implies our respon- 
sibility to all classes and races, and has led to our interest 
in the education and uplift of Indians and Negroes; to 
our protest against human slavery and to our work for the 
freedom of men. From early times individual ministers 
and other Friends have traveled to distant lands to carry 
the gospel message to other races and peoples and of late 
years our interest in Foreign Missions has grown broader 
in spirit and in scope. 


A definite desire for the application of Christian 
principles to trade and business originated with George 
Fox and John Bellers in the seventeenth century and was 
continued by John Woolman and others in the eighteenth 
century. Of late we have grown increasingly concerned 
for the improvement of industrial conditions and a better 
application of practical Christianity in our industrial life. 
Friends have long been actively interested in bettering 
conditions in prisons and improving methods of dealing 
with criminals. 


The conduct of business meetings is based on the 
belief that Christ is the Head of the Church and that the 
business as well as the worship of our meetings is under 
His direction. Any member is at liberty to participate in 
the conduct of the business and to express his views on 
any subject brought forward. If the meeting cannot act 
on any matter with a large measure of unity, the subject 
is passed over without action. Business is conducted with- 
out voting and without the ruling of a majority. The 
presiding officer is a Clerk whose duty it is “to gather the 
sense of the meeting,” that is, after due deliberation and 
waiting for the Divine Guidance to state what seems to 
be the judgment of the group. Subjects of routine business 
are usually introduced by the clerk, but any member is at 


X1V 


liberty to bring up a matter which he feels should be con- 
sidered by the meeting. 

We believe that in the Scriptures God has given to 
men through His inspiration a progressive revelation of 
His nature and of His will, culminating in the revelation 
of Himself in the life and teachings of Jesus Christ. In 
the Scriptures are found inexhaustible riches of teaching, 
counsel and wisdom. Under the guidance of the Holy 
Spirit we hold that we are given discernment of what in 
them is vital to our spiritual growth. But Friends have 
ever been foremost in maintaining the supremacy of the 
Holy Spirit over the Scriptures, as the primary source of 
our life and leading. Following this leading of the Spirit, 
our sense of what is right must be in agreement with our 
Lord’s teaching as recorded in the New Testament. While 
the Scriptures are the great store-house of spiritual truth, 
they do not preclude the possibility of fresh and continuous 
illumination in harmony with them, leading on to further 
understanding of Truth and testifying to the infinite source 
of Light and Life. Our faith in the direct communion of 
the soul with the Father implies His power to lead into 
ever fuller understanding of Him and His truth. : 
“The inspiration of the Holy Spirit has not ceased. We 
believe there is no literature in the world where the revela- 
tion of God is given so fully as in our New: Testament 
Scriptures. We go back to them for light and life and 
truth. But we feel that the life comes to us, not from the 
record itself, but from communion with Him of whom the 
record tells. . . . It is the living Christ we want to 
find, the eternal revealer of the will of God. It is the 
spirit behind the letter that we need.’’* 

It is our faith that Jesus Christ came to establish a 
Kingdom of God and that spiritual principles which apply 


“*Statement prepared by Yorkshire Quarterly Meeting, 1919. 


XV 


to the individual apply also to social and international 
relations. As He taught us that love is the fulfilling of 
the law, so love should manifest itself in the dealing of 
men with men, till the brotherhood of man shall have 
broken down race antagonisms and national hatreds. This 
belief has led Friends from their beginning to oppose all 
war, and to maintain that position even in war time. Age- 
long experience has demonstrated the futility and folly of 
violence as a method of settling differences. We confess 
our faith in the way of love which Jesus taught as the only 
true, just and practical solution of differences between 
individuals, nations and races. To the education of men 
into the spirit of brotherhood, the Society of Friends 
should contribute whole-hearted devotion and zeal. 

The foregoing are some of the ideals for which Friends 
stand. They are not a formal creed. We adopt no fixed 
and binding statement of faith, because God is continually 
disclosing to men fresh revelation of His truth as they are 
able to receive it. If there is one word that expresses the 
demand of men in regard to religion, it is Reality. They 
are not reached by creeds that cannot be translated into 
life and conduct. Only as we follow a way of life, not 
merely a statement of belief, only as we put our faith to 
the test in daily life and service, will it avail. We believe 
earnestly in the practicability of these truths, if we live in 
that soul communion which draws its power from the 
living God. We love the fellowship of those who seek 
reality and truth in religion. No faith can satisfy that is 
not sincere and real and that cannot stand in the clear 
light of truth. We welcome among us those whose fellow- 
ship is with the Father and with His Son, Jesus Christ, 
realizing our own need of help both human and Divine. 
We desire to join hands with all who endeavor to bring to 
realization the Kingdom of God on earth. 


Ton 
SAM 7 
’ ee 


"UT © 
vENeA) 
a} 


A 
> 
i 


‘ 
i 


\ 


i 


ean dt 


in f arm iy ‘} $4 
futeLe 





j Fe v f us sa A 
i i Aya Aron 


' 
’ 


HISTORICAL SKETCH 
OF 
PHILADELPHIA YEARLY MEETING 


The religious movement that developed into the 
Society of Friends first took definite direction under the 
ministry of George Fox in England in the year 1647. Soon 
a group of men and women, known as “Publishers of 
Truth,” were carrying the new spiritual message through- 
out Great Britain, to Ireland, and to many parts of Europe. 
The first Quakers in America reached New England in 
1656. Others followed, and soon the number of Friends 
grew into congregations. As stated in the Introduction, 
General Meetings were established in New England in 
1661, in Baltimore in 1672, and in Virginia in 1673. George 
Fox, visiting the American Colonies in 1672, found a 
settlement of Friends at Shrewsbury, where “they had a 
large and precious meeting,” to which “Friends came out 
of most parts of New Jersey.” 

The first settlement of Friends on the Delaware was in 
“West Jersey.” This was in 1675, when John Fenwick 
and his associates landed at Salem. Robert Wade, who 
crossed the Atlantic on the same ship as Fenwick, located 
at Upland, now Chester, Pennsylvania. Two years later 
meetings for worship were established at Burlington, N. J. 
They were held at first in tents, then successively in the 
houses of John Woolston, of Thomas Gardner, and of his 
widow. A meeting-house was not built until 1686. 

At Burlington Monthly Meeting, held on the second 
of Third Month (O. S.), 1681, it was unanimously agreed 
that a General Meeting be held yearly in Burlington. The 


I 


2 


first of these met in Thomas Gardner’s house the last day 
of Sixth Month (O. S.), 1681, and is regarded as the first 
session of Philadelphia Yearly Meeting; and it was then 
decided to set up a Women’s Meeting also. 

At this time steps were taken to get into communi- 
cation with more distant Friends so that there should be 
established a General Yearly Meeting to embrace the 
region from New England on the north to Carolina on the 
south. This proposed plan was never put into effect. 

For a time two Meetings were now held each year, 
one at Burlington and the other at Philadelphia, both 
comprising the same members. In 1683 the one at Phila- 
delphia met only one month after that at Burlington 
above referred to. 

Two years later, however, when in session at Phila- 
delphia, Friends agreed to have but one annual General 
Meeting, to be held alternately at the two places, the next 
one, in 1686, to assemble at Burlington “on the first 
First-day in the Seventh Month [O. S.], for worship, and 
the Fourth-day to be the men’s and women’s Meetings.” 
The Meeting now assumed the title of ‘“ The General Yearly 
Meeting for Friends of Pennsylvania, East and West 
Jersey and of the adjacent Provinces.” From that time 
there has been but one Meeting a year. 

_ In 1712 it was proposed to hold all the sessions in 
Philadelphia, but not till 1760 was this change finally 
made. 

The Meetings assembled at first in the first week and 
then in the third week of what is now Ninth Month (being 
Seventh Month (O.S.). In 1798 a further change was made 
because of the frequent epidemics of yellow fever with 
which Philadelphia was scourged. As these were always 
in the summer and autumn, the third Second-day in the 
Fourth Month, was fixed as the date for opening the 


3 


sessions. This remained the practice till 1915, when the 
present rule was adopted. This calls for the Meeting to 
convene on the last Second-day of the Third Month, the 
Yearly Meeting for Ministers and Elders beginning on the 
Seventh-day preceding. 

In 1703 several of the Quarterly Meetings sent to the 
Yearly Meeting papers relating to good order and dis- 
cipline in the Church. A committee was appointed to 
consider these suggestions and to propose action relating 
to them in connection with certain rather disjointed rulings, 
disciplinary in character, adopted by the Meeting at va- 
rious times. 

In 1704 that Committee reported a discipline in two 
parts, the first of them being chiefly composed of advices, 
and to a considerable extent made up of Scripture quota- 
tions and references. Part II dealt with Procedure. Part | 
was specially directed to be read in Youths’ Meetings, and 
the whole Discipline was to be read in subordinate meetings 
once each year. At many subsequent sessions of the Yearly 
Meeting, parts of the Discipline have been amended, and 
it has been considerably revised several times as a whole 
in order to adapt it to changed conditions. 


WORSHIP AND MINISTRY 


Our conception of worship is based on a deep-seated 
faith that God is Spirit, as Christ taught at Jacob’s well, 
and that man, as spirit, can respond to Him and enter into 
direct communion and fellowship with Him. This faith 
in the nearness of God as Spirit sprang out of a fresh and 
wonderful experience of God in the lives of George Fox and 
the early Friends. They felt that they found Him as 


4 


they walked in the fields or as they sat in the quiet of 
their meetings and they arrived at an unwavering certainty 
of the real presence of God in the lives of men, which gave 
them unusual inner strength and spiritual power. 

It was out of that experience and that great conviction 
that their new type of congregational meeting was born. 
There was a naked simplicity to this meeting for worship. 
It was held in a bare, unadorned room, with no external 
aids. The thoughts of all turned inward and all expecta- 
tion centred on the dawning of a Light that was to rise as 
a Day Star within themselves. There were no officials, no 
books, no instruments, no choir, no outward sacraments. 
There was nothing but a group of men and women and 
little children gathered together in the lofty faith that 
God was near them as a refreshing and vitalizing presence 
in their midst. 

The most novel feature of this meeting was the use of 
silence as a sacred way of worship. In former times silence 
had often been practised, but it had usually been regarded 
as a yoke, a burden, an ascetic task. Men surrendered the 
pleasure and joy of speech because it was a hard sacrifice 
to make and therefore would win favor from God. 

Nothing remained of that idea in this new form of 
worship which the Friends inaugurated. They accepted 
silence, not as a sacrifice, but as a glorious way of dis- 
covery. It was a thrilling experiment. There were often 
tears of joy, signs of rapture on their faces as they sat in 
the living, palpitating hush. Sometimes a tremulous move- 
ment swept over the whole company like a fresh breeze 
over ripe grain. The silence was for them a true sacrament 
of life, a communion of the real presence. No one who 
reads their reports can miss the thrill which they felt in 
their high time of silent worship. ‘The Lord,” says John 
Burnyeat, describing these occasions, “wrought in our 


5 


hearts, which still united us more and more unto God, 
and knit us together in the perfect bond of love, of fellow- 
ship and membership, so that we became a body compact, 
made up of many members, whereof Christ Himself be- 
came the Head.’’* 


The well-known quotation from Robert Barclay says, 
“For when I came into the silent assemblies of God’s 
people, | felt a secret power among them which touched 
my heart; and as | gave way to it, I found the evil in me 
weakening and the good raised up.’’f 


What was true of the past may also be true of the 
present. The basis and principles of communion and wor- 
ship remain unaltered. Today, as of old, “Spirit with 
spirit can meet,” and hush and silence are still effective 
preparation for hearing the voice of God. 


In earlier times and among other forms of religion, 
silence had for the most part been practiced by individuals 
as a method of private prayer. A man or a woman of 
intense devotion would withdraw to a lonely cell or other 
quiet retreat to meditate and pray undisturbed by the 
presence of his fellows. The Friends inaugurated a much 
wider use of silence. They discovered the fact that the 
power in silence is greatly heightened by group fellowship. 
No one has interpreted the idea better than did Robert 
Barclay, speaking out of his own experience. “As many 
candles,” he says, “lighted and put in one place do greatly 
augment the light, and make it more to shine forth, so 
when many are gathered together into the same life there 
is more of the glory of God, and His power appears to the 
refreshment of each individual, for each partakes not only 
of the light and life raised in himself, but in all the rest.’’t 


*Life of John Burnyeat, Friends’ Library, vol. xi, p. 124. 
tA pology, xi: 7. 
tApology, Phila. edn., p. 357. 


Of course this heightening of the individual through 
the power of the corporate group does not take place so 
long as the silence is passive and perfunctory. Mere dull, 
dead silence has in it no virtue. The cumulative power 
works only when many souls become intensely expectant | 
and bend their efforts in unison to feel after and find the 
deep underlying life of their lives. 

How the power circulates in silence is difficult to 
express in words. - The Spirit flows from vessel to vessel, 
hearts communicating even when lips are sealed. It may 
be a contagious radiance caught from face to face, a throb 
and pulse of life dimly felt. 3 

In corporate silence new reservoirs of energy seem to 
be tapped, and the soul to come in sight of truths which 
eye has not seen, nor ear heard, and larger life-purposes to 
form as though influences from above were pulling at the 
will. That is the ideal. 

This use of silence, as a means of fusing the whole 
gathering into one undivided group, has been historically 
very significant. It has made possible a society more or 
less held together by its common experience and group- 
consciousness of God. 

This practice of silence, too, more than any other ° 
single thing has made possible the Quaker experiment in 
spontaneous ministry. At its best the praying, or the 
speaking, comes out of this living silence, through some 
member who Is in a real sense the mouthpiece, or attuned 
organ of the meeting under the guidance of the Spirit. 
Some word of prayer or of prophetic utterance wells up in 
him and voices the instinctive need of the whole group, 
and has the life of the meeting in it and behind it. The 
speaker is more than an individual, he is organically and 
vitally bound in with the rest, into the mystical and eternal 
God, whose life is flowing through them all. 


? 


This of course refers only to that spontaneous “ pro- 
phetic”’ type of ministry which rises without previous 
conscious preparation and feeds the flock because it meets 
their need and speaks to their condition. But there are 
other types of ministry just as important as this which 
cannot be neglected without entailing loss to the entire 
group. There is also a type of ministry which grows out 
of a preparation of mind and spirit not for a special occasion 
or service but which equips the whole man through study 
and insight to be a finer and keener tool in the Master’s 
hands. This is a teaching ministry which is given out of 
a long preparation of thought and experience, but which 
waits for the guidance of the Spirit to know when, where 
and how it shall be uttered. It may be expressed as an 
orderly unfolding of a truth or a treatment of a moral or 
religious problem or an exposition of the foundations of 
faith. The finer the equipment of intelligence, culture, 
wisdom and spiritual power, provided the whole man is 
devoted to the Master, and the service is prompted by 
His Spirit, the greater are the possibilities for service of 
such ministry, both within and without the Society. 

Simple messages coming from young members, or 
those who speak only occasionally, and given under a 
sense of the Divine call, bring often a definite uplift and 
inspiration to the meeting. 

If we are to appeal to our age, we need meetings where 
great, vital, constructive, inspiring messages of life are 
given forth. Most of us have heavy loads to bear. We 
often find our own experience thin and inadequate. We 
lack personal vision and we want someone to help us to 
greater insight and to higher levels. Most of us need to 
be lifted above our little horizon and shown the wider 
sweep of things. We need a ministry so definitely inspired 
that it interprets the truth of God to us, not alone in terms 


8 


of momentary experience, but in terms of the growing 
revelation of God through the ages. We are in a different 
world from that simple, uncomplex world of an earlier 
time, and we must face life as it is now, and not as it once 
was; and in this world of today it may be taken as an 
unescapable fact that the great majority of those who 
attend a place of worship need an inspiring, illuminating 
and constructive message. It is a question then of the 
first importance how we can cultivate and foster a ministry 
of deep insight and spiritual power yet keep it under the 
direct guidance of the Spirit and how make the Quaker 
Meeting, so unique in its method, serve the present world 
with its grave problems and eternal issues. 

There is one other essential point which needs to be 
considered. Worship must not be treated, and is not 
treated by Friends, as though it were the final haven where 
the soul’s quest and venture end. To attain a peace of 
God that passes all understanding and that garrisons the 
heart and mind is beyond question an unspeakable good. 
To be raised up into a certainty of His presence and His 
love is to have reached one of the supreme experiences of 
this human life of ours. At the same time, it is a prepara- 
tion for another aspect of life, which lies beyond it. We 
are organized for action. Our moments of wonder and 
joy, our experience of invading energy, must not end in 
emotional thrill; they must be translated into deed and 
life and be passed on through personal contacts and social 
influences. 

Worship rises to its greatest height not in the cave of 
the hermit or the cell of the monk, but in the life of the 
good person who is eager to let God’s light come through 
so that those in the dark may see it and rise by it. The 
vision of God leads directly to the practice of His presence. 
One day in a rapture, George Fox heard a Divine voice 


9 


say to him, “Thou art in my love.’’* But instead of sending 
him on a search for more raptures and more thrilling 
voices, it sent him out into the lanes and byways of England 
to call men everywhere to the Light and it gave him the 
conviction that one man in the power of God “could shake 
the country for ten miles round!” 

Jacob’s angels, in the vision at Bethel, were going up 
and coming down the heavenly ladder—going up for power 
through contact with God and coming down for service. 
And this double journey remains still the way of life—up 
for vision and back into the channels of life where our 
service lies. 


MEETINGS FOR WORSHIP 


“ Dear Friends, keep all your meetings in the authority, 
wisdom and power of Truth, and unity of the blessed Spirit, 
and the God of Peace be with you.’’f 


The Love, Power and peaceable Spirit of our Lord 
Jesus Christ is alone the true authority for all our meetings. 

While Friends recognize that worship in its largest 
sense should include every act in the daily life of an in- 
dividual, they recognize also the more restricted phase of 
worship which consists in the gathering together of men 
and women for the purpose of waiting upon God in fellow- 
ship. The Meetings of the Society of Friends for public 
worship are held at appropriate times and places, on the 
principle of silence without the mediation of an individual 
between the worshipper and God. They are based on the 
eternal reality that God is Spirit, and that acceptable 
worship must be in Spirit and in Truth. The organized 


*Journal, bi-cent. edn., vol. 1, p. 47. 
tPhila. Yearly Meeting Discipline, 1908 edn., p. 88. 


10 


worship of God through the corporate church is of prime 
importance in Christian civilization, and there is an im- 
perative call to all Friends to carry their full portion of | 
the responsibility for its continuance in Gospel purity. 

Friends should therefore meet for public worship not 
less often than once in each week, regularly, on the First- 
day of the week, and when possible, about the middle of 
each week. The time and place of such meetings should 
be arranged by Monthly Meetings. 

Our meetings should be open to all who are willing to 
join in our manner of worship, whether they be in member- 
ship with us or not, and Friends should be careful to extend 
a cordial and general invitation to that effect. 

The varieties of true worship are endless. God has 
innumerable ways of speaking to men. We shall find His 
voice difficult to hear if our Meetings are rigidly formal, 
but clear and powerful if they are fresh and lively times 
of waiting together before God, and of worshipping our 
Heavenly Father in one another’s company. 

The’ atmosphere should be free from restraint upon 
any who would communicate a right message to the Meet- 
ing. Our meeting-houses are a convenience for public 
worship, but God is not confined to a house, nor a meeting 
to four walls. The Divine Spirit dwells in the human 
heart and wherever there is a meeting of those whose 
hearts yearn to be in closer union with the Spirit of God, 
there may be a meeting for worship. 

The position of the Society of Friends on individual 
and group worship has been stated in the Introduction and 
in a chapter on Worship and Ministry. In our Meetings 
for Worship we gather to draw near to God in fellowship. 
Recognizing the reality of His presence and guidance, we 
wait in silence, that the Head of the Church may have 
opportunity to direct His people. The silence is a means 


1] 


to anend. If it 1s a real way of approach to our Heavenly 
Father, it must be positive, not negative, active not passive. 
In such an atmosphere of worship, attentive and expectant, 
any one may receive a message to be shared with the whole 
group, or no vocal message may be given. The essential 
thing is the fact that we have felt God’s presence among 
us as we have sought to draw near to Him in united worship, 
and that through this communion we have received fresh 
visions of His purpose for us individually and as a people, 
and renewed strength to do His will. 

Such a Meeting depends in no way upon the numbers 
which are assembled. Jesus spoke not only to the multi- 
tude by the sea of Galilee, but to the Samaritan woman 
and her companions by the well at Sychar. He has told 
us also that “where two or three are gathered together in 
my name, there am I in the midst of them.’ God’s message 
has the same authority whether it comes to the crowded 
assembly or in a little group in an inner chamber. Where- 
fore, dear Friends, you are exhorted to accept your obli- 
gation to attend meeting whether the assembly be great 
or small. 

We encourage Friends who may be in isolated places, 
remote from meetings for worship, to observe diligently 
periods of religious retirement, and where possible to 
collect their families and neighbors for this purpose. 


“All Friends, everywhere, keep your Meetings waiting 
in the Light, which doth come from the Lord Jesus Christ; 
so will you receive power from Him, and have the refreshing 
springs of life opened to your souls, and be kept sensible 
of the tender mercies of the Lord. And know one another 
in the life, and in the power which comes from the Lord 
Jesus Christ.” * 


* George Fox, Journal. 


PRAYER 


The life of the soul, our spiritual life, must seek sus- 
tenance continually of God in prayer. This is the open 
avenue from our weakness to His strength. In this seeking 
we shall find ourselves joining in the disciples’ plea, “Lord, 
teach us to pray.” Without form of words He will respond 
to our varying needs. As we realize our shortcomings, we 
shall be bowed in penitence and intercession; as we have 
visions of His unfailing mercy and power, our hearts will 
overflow with thanksgiving and praise; those who are 
near and dear to us; our own circle of family and friends, 
will be upon our hearts and we shall be strengthened to 
commit them in confidence to His heart of love; the 
Church or the world at large with the need of Christ will 
become our special burden, and we shall be able to realize 
His partnership in ministering to these needs. 

Thus at all times and in multiplied ways the life of 
prayer will encompass us and we shall understand in some 
measure the apostolic injunction to pray without ceasing. 
Very particularly shall we realize as we are united to others 
in worship the spirit of united prayer and the baptizing 
power brought upon assemblies by it. This spirit upon 
such occasions may find utterance through us in vocal 
offerings to the comfort and edification of the gathered 
Church. 

“We ask Friends to remember the opportunity for 
prayer and communion afforded in daily life by a silent 
pause at the commencement of each family meal. 
Silence may check our thought amid the rush of outward 
life, and call us to an inward act of devotion, by which the 
meal may be made a sacrament. . . .’’* 


* Christian Practice, London, 1925. 


13 


“The practice of beginning and concluding meetings 
for Church affairs and committees or conferences with a 
time of worship is of great value and significance, and we 
would plead for the maintenance and extension of these 
opportunities for communion and spiritual refreshment, in 
which the business and interests of daily life may be kept 
in conscious relationship with the eternal Source of our 
strength, and in which, too, we may be brought into the 
quietness and collectedness of spirit so essential to the 
right discharge of business.’’* 


WATER BAPTISM AND THE LORD’S 
SUPPER 


The disuse of water baptism and the Lord’s supper 
came about naturally among the founders of Quakerism. 
It is explained by the same fundamental principles that 
controlled their conduct in other matters. The thought 
that possessed the early Friends, that filled them with joy 
and peace in believing, was the certainty that God dwelt 
with them and with all men. He was to be apprehended 
directly and there was, therefore, no need of intermediary 
whether of priest or rite. Conscious of the baptism of 
God’s Holy Spirit, they felt that there was no need of a 
baptism with water which could be at best but a symbol 
of the great reality. In the experiences of everyday life, 
and in their times of corporate waiting upon God they 
communed with Christ and fed upon Him, the Living 
Bread. Not only eating and drinking were to be in re- 
membrance of Him, but the whole life was to be lived in 
that remembrance. 





* Christian Practice, London, 1925. 


14 


In accordance with this attitude, the Quaker approach 
to these questions is not through argument based upon 
specific and isolated texts, but through the desire to know 
the mind and spirit of Christ as revealed by the whole New 
Testament. Yet since many sincere persons attach im- 
portance to texts, a brief statement in support of Friends’ 
position seems appropriate. That position essentially is, 
that Christ has come to bring in a new era of spiritual 
religion, which leaves behind all ritualism as belonging, in 
principle, to the times of “the law.” 

We call attention to the saying, “God is a Spirit: and 
they that worship Him must worship in spirit and truth,” 
and we feel therefore justified in discarding the current 
forms and ritual of public worship; not by negation, but 
by a fuller and stronger affirmation of the necessity of 
spiritual baptism and of the sacraments of life. 

In regard to water baptism, the Quaker position ts 
summed up in the words of Jesus, “ John indeed baptized 
with water, but ye shall be baptized with the Holy Spirit,” 
and in the saying of John the Baptist, “I indeed baptize 
you with water, but there cometh He that is mightier than 
I, the latchet of whose shoes I am not worthy to unloose: 
He shall baptize you in the Holy Spirit and in fire’, (Luke 
i11:16), a saying often repeated in various forms in the New 
Testament. It represents a fundamental transition from 
one age of religion to another, from the age of forms to the 
age of realities. Friends hold that water baptism and a 
simple form of memorial meal were permitted to continue 
for a time in the Apostolic church. However, they pointed 
out, that in their opinion, Christ did not intend the per- 
manent continuance of these outward forms; His purpose 
was that these should give way to a pure “religion of the 
Spirit.” 

This intention appears in what is historically the 


5 


earliest and the fullest account of the Lord’s Supper, that 
of | Cor. xi:25, “ This do, as oft as ye drink it, in remem- 
brance of me.”’ The disciples were celebrating the Jewish 
Passover, and the Lord said to them, “As oft as”’ ye par- 
take of this Passover, whenever you observe the Jewish 
ceremony, remember Me. These words “as oft as,” are 
not regarded by Friends as the institution of a rite, but as 
giving a new content to the observance. 

Friends believe themselves further justified in these 
positions by the reality of their own experiences. Without 
ritual, they find themselves able to worship in spirit and 
in truth. Without water baptism, they are cleansed and 
purified by the baptism of the Spirit. Without the Lord’s 
Supper, they, nevertheless, hold communion with Him. 
In each case, though discarding the outward and visible 
form, they humbly but confidently feel themselves possessed 
of the inward and spiritual grace. 

In further confirmation of this view, Friends cite the 
message of Christ to the Church of Laodicea, “ Behold, 
I stand at the door and knock: if any man hear my voice 
and open the door, I will come in to him and will sup with 
him, and he with me.” “This was the supper that Christ 
preached to John and to the church, after He was ascended; 
for John had taken the supper of the elements of bread 
and wine in the same night that Christ was. betrayed, 
before He was crucified, but now John writes to the church 
and tells them of another supper’, which is a nearer and 
more inward supper than taking the elements of bread and 
wine in remembrance of Christ’s death, which Christ gave 
to His disciples before He was crucified and said, ‘As often 
as ye eat this bread and drink this cup, do it in remem- 
brance of me, and to show forth His death till He come’; 
but after Christ was risen and ascended, He saith, ‘ Behold, 
I stand at the door and knock: if any man hear my voice 


16 


and open the door,’ to wit, of his heart, mind and soul 
(by joining to the light, grace and truth of Jesus), ‘I will 
come into him and sup with him and he with me’; and 
is not this supper beyond, and a further supper, than taking 
the elements of bread and wine in remembrance of His 
deathr’’* 

While these are our convictions, we have respect for 
persons who find satisfaction and help through ritual and 
ordinance. Much depends upon the spirit in which they 
are practiced. Many observe them without obscuring the 
reality by the form, or substituting the shadow for the 
light. For ourselves we long rather for an inward seeking 
for the presence of God without ritual or priest, for that 
inflowing of the Spirit of God into our hearts which is the 
reality of baptism, and for that conscious spiritual fellow- 
ship and strength which is the veritable communion with 
God. 

“To the soul that feeds upon the bread of life, the 
outward conventions of religion are no longer needful. Hid 
with Christ in God, there is for him small place for out- 
ward rites, for all experience is a holy baptism, a perpetual 
supper with the Lord, and all life a sacrifice, holy and 
acceptable unto God. This hidden life, this inward vision, 
this immediate and intimate union between the soul and 
God, this, as revealed in Jesus Christ, is the basis of the 
Quaker faith.’’} 


Ri eat from George Fox, in Gospel Truths Demonstrated, 1706, 
p. 908. 
tJohn Wilhelm Rowntree: Essays and Addresses, p, 100. 


THE VALUE AND USE OF THE BIBLE 


We highly value the Scriptures of the Old and New 
Testaments. We find in them the record both of man’s 
gradual discovery of God and of God’s progressive revela- 
tion to men. We see how this revelation was achieved 
through a series of spiritual pioneers or spokesmen, named 
and unnamed, the heroes and writers of the Bible. ‘God, 
having of old time spoken unto the fathers in the prophets 
by divers portions and in divers manners, hath at the end 
of these days spoken unto us in his Son.’”’* We admire the 
variety, intimacy and sincerity of these records, and through 
many generations have found in reading them an inexhaust- 
ible fountain of refreshment and renewal for our spiritual 
life. They nourish and confirm our own religious aspira- 
tions and experiences. ‘God hath seen meet that herein 
we should see as in a looking-glass the conditions and ex- 
periences of the saints of old, that, finding our experiences 
to answer to theirs, we might thereby be the more confirmed 
and comforted, and our hope of obtaining the same end 
strengthened. This is the great work of the Scriptures, 
and their service to us, that we may witness them fulfilled 
in us, and so discern the stamp of God’s spirit and ways 
upon them, by the inward acquaintance we have with the 
same spirit and work in our hearts.” ¢ 

Though we agree with our fellow Christians in this 
high esteem for the Scriptures, from the earliest days the 
Society of Friends has regarded them as the record of 
revelation rather than the revelation itself, and has insisted 
that the Scriptures be not substituted for the Spirit which 
gave them forth or for Christ or for the Inner Light to 


*Hebrews, i: 1. 
Robert Barclay, Apology, Prop. II (Eighth Edition, 1765, p. 63). 


18 


which they testify. They are not the primary rule for 
faith and conduct, though genuine experience and sound 
moral conviction are found to be confirmed by them. 
George Fox explains his early “openings”’ thus:— 


“These things I did not see by the help of man, nor 
by the letter, though they are written in the letter, but I 
saw them in the light of the Lord Jesus Christ, and by His 
immediate Spirit and power, as did the holy men of God, 
by whom the Holy Scriptures were written. Yet I had no 
slight esteem of the Holy Scriptures, but they were very 
precious to me, for I was in that Spirit by which they were 
given forth: and what the Lord opened in me, I after- 
wards found was agreeable to them.” * 


In this manner Friends have been inclined to appro- 
priate the experiences of Divine revelation described in 
the Bible as guiding truths for modern times and not to 
isolate them and set them apart as a unique and completed 
process of past history. Isaac Penington wrote long ago: 
“The weight of the words which are from God’s spirit is 
according to the strength of life which he pleaseth to 
clothe them with . . . The message that he thus 
sends in any age hath a peculiar reference to the state of 
the world, and the state of the people of God in that age; 
and none can slight it (whether it be signified by word or 
writing) without dashing against God’s authority, and 
despising him that speaketh in these latter days. Yea, 
the immediate word of the Lord, spoken and declared at 
this day, by any man to whom it pleaseth the Lord to 
commit the same, is of no less authority, nor more to be 
slighted now, than it was in his servants in the days past, 
by whom the Scriptures were given forth.” + 


*George Fox, Journal (bi-cent. ed., p. 36). 
tIsaac Penington, Works, Vol. IV, p. 209. 


19 


This Yearly Meeting has stated: “Now, we freely 
admit and have often plainly declared, that the Holy 
Scriptures contain a declaration of all the fundamental 
doctrines and principles relating to salvation, and that 
whatsoever doctrine is contrary to them may, on that 
account, be justly rejected as false: nor have we ever 
placed our own, or any other writings, on an equality with 
them. To say that the Bible is the only authorized record 
of Divine truth, implies that nothing since the Scriptures 
were issued has been written by Divine authority; whereas 
it is evident that there have been many predictions whch 
have since been fulfilled; many epistles of Christian 
counsel and advice; many treatises on faith and religious 
experience which have been penned under a measure of 
the same Divine influence and authority which led holy 
men of old to write the Scriptures. Did we deny these 
things, we might naturally be supposed to believe that 
Divine immediate revelation has ceased and been entirely 
withdrawn from the church.” * 


In accordance with their primary reliance on immediate 
Divine revelation without intervention of priest, creed, 
sacrament, or book, Friends have not assigned to the Bible 
any conclusive or extravagant authority. Robert Barclay, 
for example, plainly recognized that the canonical books 
as we have them, are subject to the uncertainty of human 
judgment in their selection, are sometimes uncertain in 
their text, faulty in their English translation, and ambigu- 
ous in interpretation. Friends have refrained from apply- 
ing to the Bible the term “the Word of God,” and from 
attributing to the Scriptures themselves saving power, 
infallible guidance and authoritative finality. Since religion 
is a life, not a creed, the Bible as a record of lives that have 


*An ee for the Ancient Doctrine of the Religious Boaey of 
Friends, p. 16. 


20 


been lived under the Spirit of God has proved a most 
congenial and inspiring guide, leading to the supreme 
revelation of God in the life and teachings of Jesus Christ, 
His Son. The Bible is a rich storehouse of spiritual truth 
appropriate to the varied needs and problems of every age, 
and every age must re-discover the message for its own 
time. Therefore we welcome all the light that spiritual 
progress and reverent study can bring to illumine its pages. 

We believe with the early Friends that these values 
are not to be acquired by the mere exercise of intellect. 
The Scriptures can be understood and translated into life 
by the simple-minded as well as by the wise and prudent; 
they breathe a spirit and convey truth which can be caught 
by the most varied people, in times and tongues and places 
remote from those of their original composition. Never- 
theless, we are confident that nothing in them can funda- 
mentally conflict with Truth, and we fearlessly recommend 
them to the most thoughtful study and inquiry in order 
that we may obtain a more clear and accurate knowledge 
of their historical circumstances, purpose and original 
meaning. George Fox perceived that to be trained in a 
divinity school and to know Hebrew and Greek did not 
qualify a man to be a minister of Christ, but he and his 
companions used, as far as they could master it, the best 
Biblical learning of their day. Today also the intellectual 
approach to the Scriptures ought not to be neglected. It 
may issue in a vital knowing and doing of God’s will. 
“In the absence of a trained ministry Friends more than 
others need that large numbers of our members should be 
seriously studying the whole background of our religion 
and of the Bible. Part of our failure to attract other 
people to the important truths which we hold is due to a 
lack of power in expressing these truths.” * We commend 


ie *Minute of London Yearly Meeting, 1923. 


21 


to our members both older and younger the profit they 
may secure for themselves and others “through the fre- 
quent, reverent reading and the systematic, sympathetic 
study of the Scriptures.” 


LOVE AND UNITY 


“The glory which thou hast given me [ have given 

unto them; that they may be one, even as we are one, 

that they may be perfected into one, that the 

world may know that thou didst send me, and lovedst 
them even as thou lovedst me.” (John xvii: 22-23). 

This is Christ’s ideal for His living church, that each 
member may be bound to Him and with Him be bound 
close to every other by the ties of enduring love. His 
revelation of the Father was a revelation of infinite love, 
His whole earthly life was an incarnation of that love, the 
cardinal principle of His message and teaching is love. 
Love is the test of faith and loyalty in His followers, love 
for Him expressed in terms of love for His children, our 
brothers, men everywhere. : 

Such love is no passive virtue. It is the most vital 
and creative force in the world and calls for the best in 
each of us. It is quickened to life by God’s love for us, but 
the impelling force of mind, will and emotion expressed in 
a persistent purpose is required to make it a real, effective 
power in our lives. In so far as by His grace we succeed, 
the church is built up and the cause of Christ advanced. 
In so far as any member fails, the church is weakened and 
His purpose delayed. 

Fellowship and unity in the church do not necessarily 
mean uniformity. We find diversity of gifts, of training, 


22 


of temperament, of taste,—diversity even of thought and 
doctrine. The essential unity which binds all together is 
unity of personal experience and of communion with Jesus 
Christ, and a love and loyalty to Him which controls our 
lives. 

Such unity in diversity is thus expressed by Isaac 
Penington: ‘He that keeps not a day may unite in the 
same Spirit, in the same life, in the same love, with him 
that keeps a day; and he who keeps a day may unite in 
heart and soul with the same Spirit and life in him who 
keeps not a day; but he that judgeth the other because 
of either of these errs from the Spirit, from the love, from 
the life, and so breaks the bond of unity. 

“. . . And here is the true unity, in the Spirit, in 
the iene life, and not in an outward uniformity 
Men keeping close to God, the Lord will lead them on fast 
enough . . ._ for He taketh care of such, and knoweth 
what light and what practices are most proper for them. 

And oh, how sweet and pleasant is it to the 
truly spiritual eye to see several sorts of believers, several 
forms of Christians in the school of Christ, every one 
learning their own lesson, performing their own peculiar 
service, and knowing, owning and loving one another in 
their several places and different performances to their 
Master. . . . The great error of the ages-of the 
apostasy hath been to set up an outward order and uni- 
formity and to make men’s consciences bend thereto, 
either by arguments of wisdom or by force; but the prop- 
erty of the true church government is to leave the con- 
science to its full liberty in the Lord, to preserve it single 
and entire for the Lord to exercise, and to seek unity in 
the Light and in the Spirit, walking sweetly and harmoni- 
ously together in the midst of different practices.’’* 


*Works, 1681 edn., pt. 1, pp. 240, 241. 


23 


Lack of love is the arch heresy. No belief or theology 
which is not expressed in love and forbearance has real 
importance or meaning in the church of Christ. While 
mere dogma drives men apart, love is a contagious and 
uniting force. And to those without the church, the 
spirit of Jesus, alive and evident in His followers, is the 
unanswerable argument for His power and reality here 
and now. The expression of this love of God in the affairs 
of men, social, industrial, political, racial and international, 
is the deep and crying need of the world. It is the business 
of the church to forget differences in leading the world to 
Him who is the Way, the Truth and the Life. 


MISSIONS 


In its beginning the Society of Friends was a missionary 
movement along new lines. The message of George Fox 
came as a fresh discovery to thousands of men, women and 
children who were ready to receive it. In brief this message 
was and is “that God has given to us, every one of us in 
particular, a Light from Himself shining in our hearts and 
consciences.”’* This Inward Light is identified with the 
Light of Christ which, as it is consciously followed, moulds 
character and develops conduct in conformity with the 
Truth as it is revealed in the life and teachings of Jesus. 
God has implanted something of Himself in everyone of 
His children. Hence the early Friends often called this 
Inward Light the Seed, thus implying the infinite possi- 
bility of growth and development in knowing the will of 
God and living it out in all relationships. The new message 
was, therefore, a call to all men to respond to “That of 


*Edward Burrough, Memoir, Friends’ Library, p. 383. 


24 


God” in themselves, to realize that the Kingdom of God 
is within, to yield to the influence of the Holy Spirit, and 
to find through obedience that the Light of Christ shining 
in one’s soul reveals the Way, the Truth, and the Life. 


Those who were first convinced of this freshly-dis- 
covered truth did not think of themselves as founders of 
a new sect. They felt an impelling call to sound forth this 
message of universal scope in the faith that many of tender 
spirit must respond to it. They called themselves the 
Publishers of Truth, and soon there were traveling through- 
out England ‘many men and women who lived in the 
presence of their Lord, holding themselves at His disposal 
to go whithersoever He should send them. They had no 
doubt of God’s leading, nor of His presence. They could 
say as did the leaders of the early church, “ We are witnesses 
of these things, and so is the Holy Spirit whom God hath 
given to them that obey Him.” (Acts v: 32). 


This early missionary zeal led to a rapid extension of 
the work in other parts of Great Britain and in foreign 
lands. A conference to seek guidance and direction for 
the movement and to raise necessary funds was held at 
Skipton, England, as early as 1658. The General Epistle 
issued by this meeting gives a good idea of the spirit, aims 
and extent of the movement, as does also the following 
letter issued by the Skipton meeting of 1660. 


“Dear Friends and Brethren:— 


We, having certain information from some Friends of 
London of the great work and service of the Lord beyond 
the seas, in several parts and regions, as Germany, America, 
Virginia, and many other places, as Florence, Mantua, 
Palatine, Tuscany, Italy, Rome, Turkey, Jerusalem, 
France, Geneva, Norway, Barbados, Bermuda, Antigua, 
Jamaica, Surinam, Newfoundland, through all which 


25 


Friends have passed in the service of the Lord, and divers 
other places, countries, islands and nations; and ever and 
among many nations of the Indians, in which they have 
had service for the Lord, who through great travail have 
published His name and declared the everlasting gospel of 
peace unto them that have been afar off, that they might 
be brought nigh unto God, and be made partakers also of 
the same common salvation, through the riches of His love 
and grace which have abounded unto usward, that we 
might show forth His goodness and faithfulness, and 
salvation unto the ends of the earth, and for this end and 
purpose the Lord moved many to deny their country, and 
to leave their families and estates, that they might fulfil 
the will of the invisible God which hath been effected and 
done by divers who have been moved thereunto, whereby 
the Truth hath been published, and the work of God 
greatly prospered in many parts, places, countries, nations 
and islands, which in the hearts of many, is a sweet savour, 
which causes the faithful to rejoice. . . . For England 
is as a family of prophets which must spread over all the 
_ nations, as a garden of plants, and the place where the 
pearl is found which must enrich all nations with the 
heavenly treasure, out of which shall the waters of life 
flow, and water all the thirsty ground, and out of which 
nation and dominion must go the spiritually weaponed and 
armed men, to fight and conquer all nations, and bring 
them to the nation of God, that the Lord may be known to 
be the living God of nations, and His Son to reign, and 
His people to be one.” 


This militant first period of Quaker missionary effort 
led to a great ingathering of members and broadening of 
the field. It gave place to a period of organization and 
settling down which in turn passed into a long period of 
“quietism”’ from which the Society of Friends emerged 


26 


slowly toward the close of the nineteenth century. It was a 
period of introspection and of severe repression. There 
was a morbid fear of mistaking the call to service and of 
acting in one’s own will and way instead of through the 
the guidance of the Light within. This over-sensitiveness — 
resulted in a Quakerism that was in many respects the 
antithesis of that of the first period. 

Even so there developed during this second period a 
missionary movement of distinctive character that had 
far-reaching influence for good. It manifested itself through 
the labors of relatively few men and women, who, after 
long self-examination and hesitation, yielded to unmistak- 
able calls to service along lines of broad philanthropy and 
social amelioration. Through consecration and obedience 
they grew in power and assurance, and in a number of 
instances their work assumed authority and influence under 
Divine guidance, and had important results both at home 
and abroad in widening the application of Christianity 
generally, and in deepening the channels of Christian 
thought. 

' The chief objects of this movement were the freeing 
of the bodies, minds, and spirits of our fellow-men from 
the shackles imposed by human slavery, economic dis- 
advantage and religious intolerance. The appeal was made 
chiefly to those in positions of power and influence to 
recognize the sacredness of personality in all men, and to 
fulfil the obligation of brotherhood in the Spirit of Christ. 
With this appeal went the faith that there was in all men, 
however debased by oppression and lack of opportunity, 
the possibility of rising to full stature in Christ Jesus. Thus 
under changed conditions and differently expressed, the 
movement was consistent with the original Quaker impulse 
and grew naturally out of it. 

Characteristic of the movement are the labors and 


27 


journeys of John Woolman, Anthony Benezet, Thomas 
Shillitoe, William Allen, Daniel Wheeler, Stephen Grellet, 
and Elizabeth Fry, with their concerns for Indians, Negro 
slaves, Russian serfs and prisoners in mind and body the 
world over, and their zeal and practical plans for freedom, 
education, better social and economic conditions, and for 
prison reform. 

The missionary effort of the Society of Friends had 
hitherto been itinerant in nature, based upon individual 
concerns for specific service. During this period, however, 
began the great foreign missionary movement that de- 
veloped rapidly in the evangelical churches of Great Britain 
and the United States with resident missionaries devoting 
many years or their entire lives to the service, supported 
by the Church at home. Because to many Friends pecuni- 
ary support of missionaries seemed to endanger our testi- 
mony to a free gospel ministry, there was delay in entering 
upon this new field of Christian endeavor. 

Gradually the conviction grew among concerned 
Friends that brief and transient visits, though very useful 
for instruction and edification, are not all that is required 
to extend in non-Christian lands the knowledge and 
practice of Christianity, and that a way should be opened 
and provision made for rightly qualified Friends who may 
feel drawn to take up their residence abroad for Christian 
service. This conviction grew up among Friends simul- 
taneously in Great Britain and in various Yearly Meetings 
of the United States. At first the concern was borne by 
groups of Friends who united in committees and later 
organized Foreign Missionary Associations, but finally the 
work was taken over as part of the organized activities of 
the Yearly Meetings. 

Beginning in 1866 with the establishment of a mission 
by English Friends in the central part of India, the work 


28 


of the missions has extended under the care of British and 
American Friends to many fields including China, Japan, 
Madagascar, Ceylon, Syria, Africa, Mexico, the West 
Indies, and some Central and South American countries, 
not to mention educational and religious work among the 
Indians in a number of different centres,—a list that may 
be compared with that in the Skipton letter of 1660. 


In order more unitedly and effectually to further the 
concerns of our members for service in foreign lands, Phila- 
delphia Yearly Meeting appointed in 1926 a General Mis- 
sion Board. An Executive Board to serve for three years 
is nominated to and approved by the General Board; this 
Executive Board being charged with the administration of 
details of the organization. In addition to and to co- 
operate with the above, Local Boards are appointed in 
each Monthly Meeting. These Boards are to foster mis- 
sionary interests throughout the membership, and to report 
annually to the Yearly Meeting. Members of the Executive 
Board are to be considered members ex-officio of the Local 
Boards of their respective Monthly Meetings. 


This organization is also authorized to take over the 
administration of the work in Japan which was carried on 
so faithfully by the Foreign Missionary Association of 
Friends of Philadelphia for nearly forty years, and which 
has been instrumental in organizing Japan Yearly Meeting 
of Friends. 


The work of the Society of Friends in reconstruction 
and material relief in European countries during and sub- 
sequent to the Great War has been undertaken in a broad 
spirit of Christian love and reconciliation. Of late the 
conviction has grown that the countries we have been help- 
ing with food, clothing and shelter, are in need of spiritual 
help and healing also. A beginning has been made to send 


29 


Friends who feel a definite call for such service for visits 
or residence in Europe where there are openings. This 
ministry of sympathy and reconciliation in the love of 
Christ is shared with Friends everywhere, uniting us in 
closer fellowship. 

The field is the world. New opportunities for Christian 
service are constantly opening; new and broadening con- 
ceptions of Truth will become clearer as we are able in 
humility to understand God’s purpose and will for mankind, 
as revealed in Jesus Christ. New avenues of approach to 
our fellow-men and fresh methods of presenting the mes- 
sage will develop as each generation advances in knowledge 
and experience. 

To this service followers of Christ are called individu- 
ally and as a church. It is one that can be shared by old 
and young alike. As we open our hearts to the Light and 
are responsive to its guidance, there will be through our 
faithfulness a quickening of the seed in prepared and 
expectant hearts. 


The gospel commission of the disciple is found in 
the words of the Master, “I made known unto them thy 
name, and will make it known that the love wherewith 
thou lovedst me may be in them, and I| in them.” (John 
xvii:26), and “Ye shall receive power when the Holy 
Spirit is come upon you: and ye shall be my witnesses 
both in Jerusalem, and in all Judaea and Samaria, and 
unto the uttermost part of the earth.” (Acts 1:8). 


“Let all nations hear the sound by word or writing. 
Spare no place, spare no tongue nor pen, but be obedient 
to the Lord God; go through the work; be valiant for the 
Truth upon earth; . . . Be patterns, be examples in 
all countries, places, islands, nations wherever you come 
that your carriage and life may preach among all sorts of 


30 


people; then you will come to walk cheerfully over the 
world, answering that of God in everyone.’’* 


PEACE—A POSITIVE TESTIMONY 


“We entreat all who profess themselves members of 
our Society to be faithful to that ancient testimony, borne 
by us ever since we were a people, against bearing arms 
and fighting.’”’t 


“We utterly deny all outward wars and strife, and 
fightings with outward weapons, for any end, or under any 
pretense whatsoever; this is our testimony to the whole 
world. The Spirit of Christ, by which we are guided, is 
not changeable, so as once to command us from a thing as 
evil, and again to move unto it; and we certainly know, 
and testify to the world, that the Spirit of Christ, which 
leads us into all truth, will never move us to fight and war 
against any man with outward weapons, neither for the 
Kingdom of Christ nor for the kingdoms of the world.’’t 


“We feel bound explicitly to avow our continued 
unshaken persuasion that all war is utterly incompatible 
with the plain precepts of our Divine Lord and Law-giver, 
and with the whole spirit and tenor of His Gospel; and 
that no plea of necessity or of policy, however urgent or 
peculiar, can avail to release either individuals or nations 
from the paramount allegiance which they owe unto Him 
who hath said, ‘Love your enemies.’ To carry out such 

*George Fox’s Journal, bi-cent. edn., Vol. 1, pp. 315, 316. 


tLondon Yearly Meeting Epistle, 1744. 


{From a Declaration from the Harmless and Innocent People 
of God, called Quakers, presented to King Charles II upon the twenty- 
first day of the Eleventh Month, 1660. (For a fuller re-affirmation of 
the subject, see Yearly Meeting Minutes, 1918, pp. 14-16. 


31 


a profession consistently is indeed a life attainment, but 
it should be the aim of every Christian. It is a solemn 
thing to stand forth to the nation as the advocates of 
inviolable peace; and our testimony loses its efficacy in 
proportion to the want of consistency in any amongst us.’’* 


These statements representing more than two cen- 
turies of testing and experiences are characteristic of the 
peace testimony which the Society of Friends has held 
with unbroken consistency and clear faith from its origin. 
In 1650 George Fox, the founder, replied to a troop of 
soldiers in the parliamentary army, who insisted on choosing 
him as their captain, “I told them . . . I lived in 
the virtue of that life and power that took away the occasion 
Ofrallawars, sT 

The witness of the Society of Friends for peace is 
far-reaching in scope and positive in nature. It depends 
upon our conception of God and of God’s relation to man. 
Christ taught the Fatherhood of God and the brotherhood 
of man; war is the open denial of this Fatherhood and 
brotherhood. The followers of Christ cannot take part in 
destroying the bodies of men in whom God has implanted 
His nature, and who are potentially the temples of the 
Holy Spirit. 

God’s essential nature is love, and at all times Friends 
have tested their position by the mind of Christ, who 
reveals the Father. As His church transcends all divisions 
of nationality, all prejudices and hatreds of nation for 
nation, and of class for class, so the disciple should express 
in his life the Spirit of the Master. He is called on to 
respect all other persons, to love them as he loves himself, 
to overcome evil with good and to meet his enemies with 
positive good-will. 


*London Yearly Meeting Epistle, 1804. 
}Journal, bi-cent..edn., Vol. 1, pp. 68, 69. 


32 


We do not rest our witness for peace on isolated texts: 
We find war by its very nature to be a contradiction of 
the message, the spirit, the work, the life and the death 
of Jesus Christ. We believe Christianity calls for a radical 
transformation of man, for the creation of a new type of 
person who loves his neighbor as himself, and for the build- 
ing of a new social order. Our peace testimony must be 
inclusive of the whole of life. 

“The Christianity which makes war impossible is a 
way of life which extirpates or controls the dispositions 
that lead to war. It eradicates the seeds of war in one’s 
daily life. It transcribes the beatitudes out of the language 
of a printed book into the practice and spirit of a living 
person. It is not consistent for anyone to claim that his 
way of life stops him from war unless he is prepared to 
adjust his entire life in its personal aspirations, in its re- 
Jationships with his fellows, in its pursuits of truth, in its 
economic and social bearings, in its political obligations, 
in its religious fellowships, in its intercourse with God— 
to the tremendous demands of Christ’s way.’’* 


The roots of war can be taken from all our lives as 
they were from those of Francis of Assisi and John Wool- 
man. Day by day let us seek out and remove every seed 
of hatred and of greed, of resentment and grudging, in 
ourselves and so far as we can in the social structure 
about us. Christ’s way of freedom replaces slavish obedi- 
ence by fellowship. Instead of external compulsion, He 
gives an inward authority. Instead of self-seeking, we 
must put sacrifice; instead of domination, co-operation. 
Fear and suspicion must give place to trust and the spirit 
of understanding. Thus shall we more and more become 
friends to all men and our lives be filled with the joy which 


*From To Friends and Fellow Seekers. Message of All Friends’ 
Conference, 1920. 


33 


true fellowship never fails to bring. Surely this is the way 
in which Christ calls us to overcome the barriers of race 
and class and thus make all humanity a society of friends. 


SIMPLICITY 


Life is exceedingly complicated and in our prosperous 
country comforts and luxuries surround us. It is easy to 
be loaded with cares and possessions until our thoughts 
become wedded to earth, our energies are sapped, the true 
joy of life fades away, and spiritual progress and service 
for Christ are hindered. In view of this possibility a 
pause is needed. We do well to consider the warning of 
the Apostle Paul to the Church of Corinth, surrounded by 
wealth and luxury, in a centre of commercial traffic: ‘‘I fear, 
lest by any means, . . . your minds should be cor- 
rupted from the simplicity and the purity that is toward 
hiaste-s( Hs @or.-x1:/3). 

We believe nevertheless that this simplicity and purity 
may be maintained even amid the temptations and dis- 
tractions of a busy life if we but heed another wise saying 
of the same apostle. He told the Philippians (ii1: 13): ‘““One 
thing Ido, . . . I press on toward the goal unto the 
prize of the high calling of God in Christ Jesus.”” [n other 
words, it is needful, as Jesus Himself so simply charges us, 
to “seek first the Kingdom of God and His righteousness.” 
Then we shall seek other things or not, according to their 
relation to the prime object. 

Simplicity does not mean that our lives shall be poor 
and bare, destitute of enjoyment and beauty. It does not 
mean that we should reject the bounties which our Father 
provides if they minister to our higher needs. Anything 


34 


that makes us better servants of Christ is to be accepted 
with thanksgiving. But the possessions or activities that 
capture the heart and the lures of business, knowledge, 
fame, or social pleasure that lessen our simple and stead- 
fast devotion to the cause of the Kingdom of God, must 
go. Even the love for family and friends must not be too 
absorbing. We must press toward the goal unhampered, 
having laid aside every weight. This is true simplicity. 


In the application of this principle it is not the inten- 
tion to lay down restrictions, but to refer to certain points 
which we need to consider. Thus we cannot but see that 
dress has in the minds of many an importance that is not 
intrinsic. It makes great demands upon the time, thoughts 
and purse. It goes to great extremes. It exhibits many 
absurdities. As stated by Caroline E. Stephen of England: 
“Tt 1s a waste of time and money for which Christian 
women can hardly fail to find better employment, to con- 
descend to be perpetually changing the fashion of one’s 
garments in obedience to the caprice or restlessness of the 
multitude.” The ‘outward adorning” should be a re- 
flection of the inward and spiritual grace a Christian should 
possess, of “the meek and quiet spirit.”* | Modesty and 
sobriety are marks of the humble minded. 


Sincerity of speech is closely allied to simplicity, and 
has its roots in the principle which we have been stressing; 
an emphasis on essentials and a suppression of the corrupt 
or false. The care given by early Friends to avoid flatter- 
ing titles and phrases and to other details of speech, un- 
doubtedly has done much to turn attention to honesty in 
the spoken or written word. Care is needed to avoid and 
discourage the insincerities and extravagances that are 
prevalent in the social world. We need also to speak the 


*Quaker Strongholds, Phila. edn., 1891, p. 148. 


35 


simple truth, unpalatable though it may be, when occasion 
requires it. 

In the interest of simplicity in our homes, let us change 
some of our ordinary practices that make us busy to little 
real profit, some of our decorations and elaborate arrange- 
ments that are not worth while. It is well to remember that 
Mary of Bethany was commended for her devotion to 
Christ when that devotion meant letting go some outward 
ministrations to guests that her “anxious and troubled” 
sister deemed needful. Let us rid our overloaded tables 
of delicacies we are better without, remembering that those 
who are ready to perish have claims upon us. A sensitive 
conscience will direct us. Luxury, according to John 
Woolman, is responsible for great evils. “In every degree 
of luxury are the seeds of war and oppression.” 

Lastly, there is a cordiality of manner which we need 
to cultivate. It springs from a heart not corrupted from 
“the simplicity and the purity that is toward Christ;” a 
heart ‘‘at leisure from itself.’’ We should regard every one 
as a friend and try to express that friendship as way opens, 
without too much regard to conventionalities. “Love one 
another from the heart fervently.” (I Peter i: 22). Here is 
a simplicity that is fundamental. 


MARRIAGE 


The family is the foundation of society and of the 
church, it is the centre of the closest and dearest human 
relationships, it is the most important factor in the mould- 
ing of lives and the developing of character; therefore 
marriage is a step of the gravest importance and signifi- 
cance. 


36 


Friends have recognized this from the beginning and 
have treated marriage reverently. They have realized 
that unity of religious faith and practice is a very cementing 
influence in the relations of those who are married, as well 
as a guiding and uniting influence in the relations of parents 
and children. The union in marriage of man and woman 
in spiritual fellowship and united service for Christ is a 
most beautiful and precious human bond, and will make 
itself felt not only in the home but also in the church and 
in society. 

We should accept the responsibilities of marriage with 
joy and also with consecration. We should enter into it 
wisely and carefully, asking guidance of God who ordained 
it. We should avoid in every way possible associations 
that may lead to false ideals or unhappy marriage. We 
should teach reverently and fearlessly the responsibility 
and the beautiful significance of the law of life. Because 
the instinct on which marriage is based is creative, it is 
therefore sacred and cannot be lightly or carelessly treated 
without consequent cost and suffering. Only by mutual 
love and unselfishness and co-operation can the true spirit 
of the home be maintained; it is not an easy task but is 
a high calling. 


Physical health and strength, intellectual interest and 
attainment, culture and character and spiritual grace, all 
go to the perfecting of marriage, but above all else, it can 
reach its highest purpose and realization only if Jesus 
Christ is the abiding and honored guest and His spirit the 
controlling influence in the home. 


Since marriage is an ordinance of God, we feel that 
He alone can rightly join man and woman in its bond, and 
we believe that no priest or church official is essential for 
its accomplishment. But all care should be taken that the 


37 


legal requirements are met and records made. We feel 
that the following rules are wise and necessary for the 
observance of those of our members who contemplate 
marriage. | 

The Monthly Meeting of which the woman is a mem- 
ber shall have jurisdiction; therefore the intentions of the 
parties shall be presented to her Monthly Meeting, using 
words to this effect: “With Divine permission and the 
approval of Friends we (the undersigned) intend marriage 
with each other.” 


Two women Friends shall then be appointed to satisfy 
the Meeting that no obstructions appear to the woman’s 
proceeding in marriage. 


When the man is a member of the same Monthly 
Meeting, a committee of two men Friends shall be ap- 
pointed for a similar duty in his case. Should he belong 
to another Monthly Meeting, he should inform that 
Meeting of his prospect, stating the name of the woman 
and the Monthly Meeting to which she belongs, and ask 
for a certificate of clearness, addressed to her Monthly 
Meeting. 

Information should be given to the meeting of the 
consent to the marriage on the part of parents or guardians. 
Should their consent, however, be withheld on grounds 
that seem to the Monthly Meeting insufficient, said meeting 
may permit the marriage to proceed under its oversight. 


At a Monthly Meeting subsequent to that in which 
the foregoing declaration has been made, the meeting, 
should no obstruction to the marriage appear, is to grant 
the parties leave to proceed and is to appoint two Friends 
of each sex to attend the marriage, to see that it is accom- 
plished with that simplicity and dignity which become so 
serious an act, that all legal requirements are complied 


38 


with, that the certificate of marriage is properly drawn 
and is duly recorded in the Monthly Meeting’s book of 
Record and, where either of the parties about to marry 
has children by a former marriage, that the rights of the 
children have been legally secured. 

It is recommended that where possible those about to 
be married be present at the Monthly Meeting when the 
meeting’s decision in their case is recorded. 


It is recommended that all marriages be accomplished 
in regular or appointed Meetings for Worship held on 
week-days in Friends’ Meeting-houses, though Monthly 
Meetings may grant variations as to place when they 
deem it wise. 

In the ceremony of marriage the parties rising to 
their feet and taking each other by the hand, should say: 
“In the presence of the Lord and of this assembly I take 

to be my wife (or husband), promising with 
Divine assistance to be unto her (or him) a loving and 
faithful husband (or wife) until death shall separate us,” 
(or words to that effect). Immediately after making this 
statement, the marriage certificate should be signed by 
the contracting parties and should then be read aloud 
by the Friend regularly appointed for that service, or by 
someone chosen by the contracting parties. 

At the conclusion of the meeting, signatures of wit- 
nesses should be attached. 

Two forms of marriage certificates are authorized: 
Form A is to be used where marriages are accomplished in 
the regular manner in public meetings for worship. 

Form B is to be used when marriages are accomplished 
in appointed meetings; under those circumstances, the 
words “appeared in an appointed meeting held at 
under the oversight of . . . Monthly Meeting of the 


39 


Religious Society of Friends” shall be substituted in the 
marriage certificate for the words “appeared in a public 
meeting of the Religious Society of Friends.”’ In other 
ways, the wording of this certificate shall conform to 
Form A. 


Form A, 

MVNereAS a AMD a Ol yan a) SON. Of Cie B SN Of Geo ees 
ances nis wite,and (Ds yy offi oie. 01%) daughter’ of 
F.E., of . . ., and M., his wife, having declared their 
intentions of marriage with each otherto . . . Month- 


ly Meeting of the Religious Society of Friends held at 
., according to the good order used among them, 
(where parties are under the care of parents or guardians, 
add) and having the consent of parents or guardians con- 
cerned, (as the case may be) their proposed marriage was 
allowed by that meeting. 


Now these are to certify whom it may concern, that 

for the accomplishment of their intentions, this 
day of the .~+. .:. month, in the year of our Lord 
., they, the said A. B. and D. E. appeared in a 
public meeting of the Religious Society of Friends, held 
dt and A: By taking D:. E. by. the hand; did; 
on this estan occasion, declare that he took her to be his 
wife, promising, with Divine assistance, to be unto her a 
loving and faithful husband until death should separate 
them (or words to that effect); and then, in the same 
assembly, D. E. did in like manner declare that she took 
him, A. B., to be her husband, promising, with Divine 
assistance, to be unto him a loving and faithful wife until 
death should separate them (or words to that effect). And 
in further confirmation thereof, they, the said A. B. and 
D. E. (she, according to the custom of marriage, adopting 


40 


the surname of her husband) did, then and there to these 
presents, set their hands. 

A. B. 

Be Any: 


And we, having been present at the solemnization of 
the said marriage, did, as witnesses thereto, set our hands. 


(The first paragraph, so far as it relates to the arrange- 
ment of names and places of residence, should be worded 
so as to meet the requirements of each case). 


At marriages Friends should be careful to set a be- 
coming example of moderation in accordance with the 
simplicity which we profess. It is directed that all mar- 
riages be accomplished with the solemnity and dignity 
befitting the importance of the event; and that every 
propriety becoming a people fearing God be observed at 
the entertainments given in connection with them. 


The marriage of a member to a non-member, or of 
two non-members may be accomplished in our meetings, 
when not inconsistent with the existing laws of the State in 
which the marriage is to take place, provided the parties, 
using the form herein provided, unite in making the ap- 
plication. If one party is a member, the application should 
be sent directly to the Monthly Meeting to which the 
member belongs. If both parties are non-members ap- 
plication should be made to the Overseers of the Monthly 
Meeting under whose care they desire to be married, and 
the Overseers, if satisfied, shall forward the application to 
the Monthly Meeting. Upon receiving such application, 
the meeting, after taking care to ascertain through com- 
mittees of inquiry that both parties are clear from similar 
engagements, and that there is no other obstruction, may 
authorize the marriage in accordance with our usual pro- 
cedure. 


4! 


FORM OF APPLICATION FOR NON-MEMBERS. 
To . . . Monthly Meeting of Friends:— 


Dear Friends: 

With Divine permission and the approbation of 
Friends, we intend marriage with each other, and desire 
that our marriage may be accomplished under the care of 


your Monthly Meeting. 
Signed 


The written consent of parents or guardians should 
accompany this declaration. Non-members should also 
furnish information of their parentage and residence. 

The marriage of a member to a non-member or of two 
non-members as herein provided, does not confer upon the 
non-members or their children any rights of membership. 

If a member marries in any other way than in accord- 
ance with the regulations of the Discipline, the Overseers 
should delegate one or more suitable Friends to visit or 
communicate with him in such manner as the circum- 
stances seem to warrant. If way opens, they should express 
the continued interest of Friends in him and his household 
and the hope that his membership among Friends may be 
helpful and congenial to his newly established home. 

The Overseers should report to the Monthly Meeting, 
the response of the member to this expression of Friendly 
interest, together with a recommendation if further action 
seems desirable. The names of both parties concerned and 
the place and date of the marriage should also be supplied 
by the Overseers to be recorded in the minutes of the 
Monthly Meeting. 3 


42 


~ YOUNG FRIENDS 


The Christian religion has a special appeal to young 
men and women. Jesus Himself has been called the 
“Youth Divine.’ The sincerity and sense of adventure 
implied in His message make it appeal to young people. 
We desire that our lives may show forth these aspects of 
the Gospel. In the early days, our Society was largely 
composed of young people who went up and down England 
proclaiming the simple doctrine that every soul may have 
access to God without the intervention of man. From 
generation to generation this same compelling call should 
come to our youth. I[t will mean that they must have for 
themselves an experience of God as their Father and of 
Christ as their Saviour and companion. It will also mean 
the need of so knowing and sympathizing with their fellow- 
men, as will enable our youth to be messengers. 

Some young Friends, we hope, will feel the call to 
foreign service, and some to carrying out Christ’s love in 
other relationships of life. We desire that all may in natural 
ways show forth a power and strength and gentleness 
which will help forward the Kingdom of God. 

We especially encourage our young people as they 
begin homes of their own to carry into practice the sim- 
plicity which will give right valuations in their lives, and 
to order their homes in keeping with the spirit of Jesus. 
May the reading of the Scriptures be a daily custom. 

The Yearly Meeting feels a peculiar interest in its 
younger members, for in their hands rests the future of 
the Society. This Society and all that it stands for is the 
outcome of deep spiritual travail and devoted service of 
men and women in past generations, who have endeavored 
to follow the leadings of the Light within. We encourage 


43 


our young Friends to examine this heritage of beliefs and 
testimonies and even of customs and traditions and to 
hold fast that which is good. The central message of 
Quakerism has not changed. The ultimate reality of life 
is the relation between the individual and God. Out of 
this central truth spring many conclusions affecting both 
faith and practice. 

It is the responsibility of parents and of our meetings 
to see that our children and young people are instructed in 
the principles and history of Friends and have an increas- 
ing part in the activities of our Society. These principles 
must be carried into constructive, positive expression in 
everyday living. They are the principles on which we 
must build personal, social, industrial and international 
relationships. To help do this we need the undaunted 
spirit of the youth of our Society. 

We encourage a regular attendance at our meetings 
for worship. The presence of young people brings life and 
freshness to a meeting that it can ill do without. Also we 
desire for them an increased interest and usefulness in our 
meetings for business. Added interest and development 
come to young people when the responsibilities of member- 
ship rest upon them. We hope they will meet together 
for study and discussion, and for worship, and we desire 
to co-operate with any movement which fosters their 
religious growth. 

Recognizing the courage and sincerity of our youth we 
look to them in hope and confidence. 


EDUCATION 


George Fox made two notable declarations in regard 
to education. In 1667 he wrote: “I advised the setting 
up of a school . . . for teaching boys; and also a 
women’s school to be set up . ._._ for instructing 
girls and young maidens, in whatsoever things were civil 
and useful in creation.”’* Against the background of ecclesi- 
astical teaching, almost exclusively prevalent in that time, 
and of the prejudice against education for women, this was 
a notable program. It might include the classical learning 
fostered by the universities, but in prescribing “whatso- 
ever things were civil and useful in creation”’ it anticipated 
and in degree laid the foundation for the progress of the 
past two hundred years in science and the arts. It has 
stimulated Quaker teachers and Quaker schools to make 
the interests of the child the centre of their programs. 


The advice of George Fox was immediately followed. 
Such schools as he described were established, and, in 
addition, a school for training teachers to meet the require- 
ments of this enlarged program. From the very start the 
religious motive was dominant, that “the education of our 
children [might be] in a manner consistent with our Chris- 
tian profession and principles,” to use the words of an 
early Philadelphia minute. A distinct connection was 
recognized between the doctrine of the Inward Light (that 
of God in every man) and the expanding religious growth 
of the child. In modern phrase the aim was to be “the 
development and training of the children’s own experience”’ 
not “the teaching of certain doctrines.” This aim laid 
emphasis “upon the thought that there is a divine element 


*Journal, bi-cent. edn., Vol. II, p. 89. 


45 


in human nature which can be described as a seed. (Luke 
viii: 11). Here is a clear call to educative efforts as the 
very purpose for which the Church exists.” 


The impulse given to education by George Fox’s 
memorable utterance was felt on this side of the Atlantic 
in many communities of colonial and post-colonial time. 
Friends were pioneers in establishing schools as an impor- 
tant part of the work of the meeting, as efforts of inde- 
pendent committees of Friends and as individual enter- 
prises. Until about the beginning of the nineteenth century 
these schools were usually not limited to the children of 
members. They had a widespread seasoning effect upon 
communities and in measure pointed the way for the public 
school system. Indeed in the beginning of the public 
system, Friends’ meetings and public school boards often 
co-operated in schools already established by Friends. 


The other notable statement of George Fox was made 
in 1647. This is the record, “At another time as I was 
walking in a field on First-day morning, the Lord opened 
unto me that being bred at Oxford or Cambridge was not 
enough to fit and qualify men to be ministers of Christ, and 
I wondered at it, because it was the common belief of 
people.”’* This doubtless was intended to exalt the spiritual 
qualification and commission of ministers of the Gospel, 
not to depreciate education. Whatever opposition to 
education and suspicion of scholarship these words may 
have produced in the Society during its two hundred and 
fifty years of history were certainly due to misunder- 
standing. The instruction of both men and women in 
“whatsoever things [are] civil and useful in creation” 
must be set against the narrow view then prevalent which 
reserved the treasures of religious knowledge to a pro- 


*Journal, bi-cent. edn., Vol. I, p. 7. 


46 


fessional class. George Fox in 1646 was sounding a 
warning against professionalism in the ministry. He de- 
fined his position on education in 1667, as quoted above. 

Some variety of type in Friends’ schools still persists. 
Philadelphia Yearly Meeting conducts a boarding school 
(Westtown) and has a committee to foster a number of 
Monthly and Preparative Meeting Schools. Monthly 
Meetings, jointly or singly, maintain two large day schools 
in Philadelphia. Boards of Managers of Friends are 
responsible for a large Secondary School for boys, and for 
Haverford College. Nearly all these young people have 
further direct contact with the Society through attendance 
at mid-week meetings for worship. Valuable opportunities 
are thus opened for stimulating the growth of “the Divine 
seed’”’ (Luke vili: 11), and of bringing to pass the recognition 
that education as a process of growth is closely akin to the 
“method by which the Gospel in all its range and reach may 
be realized in religious experience and moral character.” 

Friends have always held the view that a religious 
environment, such as is created by “concerned teachers,” 
is essential to a right school atmosphere. Religious training 
of the child (who is pronounced “incurably religious’’) 
cannot be wholly relegated to a department nor to one 
day in the week. Meetings, however, have been led to 
organize First-day Schools further to promote these re- 
ligious interests. These schools have taken their place as 
a part of the educational program. Meetings are encouraged 
to foster them and to co-ordinate them with day schools 
and with homes. 


47 


RECREATION AND AMUSEMENTS 


“]T came that they may have life, and may have it 
abundantly.”’ (John x: 10). 


“Divine love imposes no rigorous or unreasonable 
commands, but graciously points out the spirit of brother- 
hood as the way to happiness, in attaining which it is 
necessary that we relinquish all that is selfish.’’* 


Our entire membership is vitally interested in the 
subject of recreations and amusements. We fully recognize 
that recreation is essential to the physical, mental and 
spiritual well-being of people of all ages. This does not 
mean that all forms of amusement are valuable as recrea- 
tion, or that we are the better for the enjoyment of all 
amusements which seem to us harmless. Neither can the 
practice of one person be the criterion for the practice of 
another.. What one may find a health-giving tonic may 
be to another a source of unwholesome excitement. 


A poet has told of a group of stalwart swimmers who 
were plunging adventurously into a heavy surf. An ob- 
server noticed that one of the group who appeared as 
virile as the rest never ventured far into the waves. When 
asked the cause of his apparent timidity he replied that a 
handicap of which he alone was aware, made it hard for 
him to withstand “the dreaded undertow”’. So it is in the 
matter of amusements, where one keeps his feet another 
may be drawn down through a weakness unsuspected by 
his comrades. On this account, each one must not only 
take counsel of God in respect to his own forms of amuse- 


*John Woolman, Journal, Rancocas edn., p. 406. 


48 


ment, but must also take care lest by his indulgence he 
cause a weaker companion to fall. 

The Society of Friends in common with the Puritans 
and other religious bodies has distrusted and recorded 
disapproval of such amusements as card playing, dancing, 
operas and theatrical plays; not alone because of possible 
harm to the one who engages in or attends them, but also 
because of moral risk to those who furnish these amuse- 
ments. The scope of those recreations which the meeting 
could fully sanction may have been in some respects too 
restricted. But it has always been the aim of affectionate 
and understanding parents in the Society to encourage and 
provide such recreations for their children as build up the 
body, refresh and enrich the mind and spirit and furnish 
joy and satisfaction to the retrospect of later years. 

It is not our purpose to lay down rules in these matters 
or to exert undue influence on the consciences of our mem- 
bership. Yet it is the conviction of large numbers of 
experienced and by no means narrow-minded people that 
many amusements current in our day divert the mind and 
heart from those deeper interests which are vital to the 
welfare of the soul, and weaken that measure of service 
which all loyal members of our Society desire to render. 

There are certain questions by which the value of 
amusements may be put to the test. Do they foster 
idleness, neglect of duty, waste of time or money? Do 
they tend to make one lay undue stress on dress, or mere 
physical attractions, or cultivate sensuous imaginings? Do 
they by their very nature endanger the characters of those 
who provide them? Do they in any way dull the spiritual 
perceptions and the sense of right and wrong? The desire 
to be associated with those whose wealth and position 
give them power and influence in the social world, may 
lead our young people to take part in amusements which 


49 


loyalty to the way of Jesus cannot justify. It is not a 
mere figure of speech that the Christian cannot serve two 
masters. Our individual allegiance to the Master of Life 
will often require the sacrifice of lesser things for the sake 
of the soul’s clear vision and that highest service to others, 
which after all is the Christ-like life. 

We therefore earnestly commend to our members those 
out-door sports and games from which the elements of 
chance and stakes are absent, nature study and woodcraft, 
gardening, traveling and the higher forms of literature and 
art. These should give the joy and interest which truly 
re-create body and mind and prove throughout life a 
relaxation from toil and escape from the tyranny of ma- 
terial things. 

We remind our membership that it is the debasement 
of art, music and esthetics in the service of harmful 
amusements and the lower forms of pleasure against which 
all conscientious individuals and organizations must strive. 
So long as the germs of disease are bred in the unsanitary 
conditions of hovels and slums, no child, however sheltered, 
is immune from attack. So long as unwholesome and 
degrading amusements are fostered and protected by ex- 
ploiters of the lower instincts of mankind, no youth, how- 
ever shielded, can wholly escape their influence. It is 
therefore the duty of those who would safeguard the moral 
and spiritual health of the young to provide as far as 
possible wholesome amusements for the entire community. 

We further remind parents that the plays and pastimes 
of children are largely under their control and direction. 
On tastes formed in childhood depends to a large extent 
the later choice of recreations and amusements. The 
natural craving of youth for vivid color, rhythmic motion, 
swift movement, and romance must be met with wisdom, 
with education in good taste, with emphasis on the high 


50 


calling for which youth is a preparation, and above all 
with sympathy and confidence. 


Any resort to secrecy or concealment on the part of 
the young tends to leave a stain on character. Young 
people should try to understand and sympathize with the 
responsibility which their parents feel for their highest 
welfare and to believe that years of experience have taught 
them something of Christian values which they themselves 
have yet to learn. 


“Dearly beloved Friends, these things we do not lay 
upon you as a rule or form to walk by, but that all, with 
the measure of light which is pure and holy, may be guided; 
and so in the light walking and abiding, these may be ful- 
filled in the spirit not in the letter, for the letter killeth, 
but the Spirit giveth life.’’* 


CIVIL GOVERNMENT 


NATIONAL RIGHTEOUSNESS.—“ We are not for names, 
nor men, nor titles of government, but we are for justice 
and mercy and truth and peace and true freedom, that 
these may be exalted in our nation, and that goodness, 
righteousness, meekness, temperance, peace and unity with 
God, and with one another, that these things may abound.”’f 


FUNCTIONS OF CriviL GOVERNMENT.—We recognize 
the necessity of civil government which should derive its 
authority from Divine sanction and the consent of the 
governed. Its function is the establishment and main- 
tenance of a just and wholesome order of society. 


*Letters of Early Friends, p. 282. 
t}Edward Burrough, Works, 1672, p. 604. 


51 


CiviL OBEDIENCE.—We uphold the duty of civil obedi- 
ence unless it conflicts with our allegiance to God. We 
owe much to our Government and desire to comply with 
its requirements. Our obedience should be conscientious, 
actuated by fidelity to God, and not by fear of man. 


FREEDOM OF CONSCIENCE.—We hold, however, that 
liberty of conscience is the common right of all men and 
essential to the well-being of society. When, therefore, 
the Government requires of any that which is prohibited 
by his conscience, the duty of civil obedience ceases. We 
must obey God rather than man. The authority of the 
state is a subordinate authority. It has no claim to moral 
infallibility. In such event we should submit cheerfully to 
any penalty of the law, knowing that by conscientious dis- 
obedience to human laws we are not only obeying God, 
but are also best serving our Nation. 


Civic DutieEs.—While we recognize the importance of 
the State in human society, we realize that it is only one 
of many ways in which men are bound together. There 
are many voluntary associations through which most of 
us have opportunities for influence, but our democratic 
form of government imposes upon all our adult member- 
ship a responsibility to make our influence felt for right- 
eousness through the ballot. It also imposes upon us a 
duty to form an enlightened and vigorous public opinion. 
Men and women of intelligence, high principle and courage 
are needed to combat the ignorance, self-interest and 
cowardice which continually impede the wise solution of 
national and international problems. 


SERVICE TO THE STATE.—Our conviction that all war 
is unchristian prevents us from giving military service to 
the state, but calls us to serve our Nation in other ways 
even at the cost of much personal sacrifice. Those who 


52 


unselfishly devote themselves to the upbuilding of national 
character, the shaping of righteous policies or the manifold 
tasks of civil government are doing work of high value for 
the kingdom of God. We urge our members who accept 
public office to be ever on their guard against self-seeking 
and disloyalty to the truth which we profess; to spurn 
any narrow partisan spirit, knowing that the public good 
transcends all parties and “above all nations is humanity” ; 
and in every situation involving a moral principle to dis- 
regard utilitarian considerations and to guide their actions 
by the moral law as it is revealed to them, sacrificing, if 
necessary, place to conscience and expediency to principle. 


SOME PROBLEMS OF THE SOCIAL 
ORDER 


Christians in all ages have faced the great task of 
making human life measure up to the vision and faith of 
Jesus Christ. Nearly two thousand years ago He com- 
mitted this task to the hands of men and women, yet it 
remains far from completion, still beckons us on to strive 
for its accomplishment. Many Friends of past generations 
have given devoted service to this end, and their examples 
speak to us today. 


We are now confronted with the problems of our own 
time. Our modern factory system of large scale production 
has vastly changed social life. It has brought about a 
great increase of material goods and has put more conveni- 
ences and comforts and a higher standard of living within 
reach of all the people. Yet it is obvious that our industrial 
and economic order has grave defects and has developed 
its own problems. In our cities there are luxurious resi- 


53 


dences in one section and tenements and slums in another. 
The masses of men have not found happiness and peace. 
Life is marred by unwholesome conditions, by self-seeking, 
by antagonisms and conflicts. Our mastery of the art of 
living has failed to keep pace with our mastery of material 
things. 

A new way of life is needed and the basis of it is to be 
found in the attitude of Jesus toward men. Jesus looked 
upon every man and woman as worthy to be reverenced, 
and revealed that love is the deepest and truest relation- 
ship among all men. Such a love identifies us with one 
another and makes us share in one another’s needs. John 
Woolman was filled with this Christ-like spirit. Among 
the many beautiful and tender passages in which he ex- 
pressed his love for all his fellow-men and his sense of 
oneness with them, we find the following :-— 

“Our gracious Creator cares and provides for all His 
creatures. His tender mercies are over all His works; and 
so far as true love influences our minds, so far we become 
interested in His workmanship and feel a desire to make 
use of every opportunity to lessen the distresses of the 
afflicted and to increase the happiness of the creation. Here 
we have a prospect of one common interest, from which 
our own is inseparable, so that to turn all that we possess 
into the channel of universal love becomes the business 
of our lives. fy 

“Divine love imposeth no rigorous or unreasonable 
commands, but graciously points out the spirit of brother- 
hood and the way of happiness, in attaining which it ts 
necessary that we relinquish all that is selfish. . . .’’f 

THE INDIVIDUAL AND THE GREAT ORGANIZATIONS.—A 
main feature of modern industry is that work is carried on 


*John Woolman, Journal, Rancocas edn., p. 405. 
tJohn Woolman, Journal, Rancocas edn., p. 406. 


94 


in factories by large groups of workers often numbering 
hundreds and sometimes thousands. At the same time the 
work itself has, of necessity, become highly organized and 
minutely sub-divided. Under these conditions the in- 
dividual is in grave danger of being submerged in the mass, 
of coming to be regarded as a mere cog in a machine, and 
of losing his dignity and worth as a man. 

We ought to combat in all possible ways this tendency 
to reduce the individual to the level of a machine. 

In a similar manner the individual owner and em- 
ployer have been largely displaced by the stockholders of 
corporations. The number may vary from a few to thou- 
sands and as the numbers increase the sense of individual 
power and responsibility tends to diminish. This lessened 
sense of moral accountability may readily permit lower 
standards of conduct in the business. Those of us who are 
stockholders in a corporation should seriously consider our 
responsibility for its affairs, one important aspect of which 
is the treatment of its employees. 

All our members who are educators we urge to recog- 
nize that our highly organized industrial life tends in these 
ways to minimize the individual. It demands more than 
formerly that education should strengthen the individual 
character of every boy and girl by developing the sense 
of personal worth and responsibility, the power to think 
for oneself, and the moral force to act independently ac- 
cording to conscience. It should also develop in them 
some appreciation of the problems and defects of modern 
industry. 

THE Spirit oF INDUusTRY.—Regarding the purpose of 
industry, the generally prevailing view has been and still 
is, that the chief motive and object of business is private 
profit. This has been based upon the theory that the pur- 
suit of self-interest will result in the greatest good to 


55 


society. This is assuredly not what Jesus taught when He 
declared that He came “not to be ministered unto but to 
minister’? and said to His followers: ‘Whosoever would 
be first among you, shall be servant of all.”’ 


Unless we accept the standard of Jesus, it its useless 
to talk about Christianizing industry. If we accept that 
standard we cannot be satisfied to receive value without 
making an equivalent return in service, and in many cases 
we should be glad to serve expecting no return. In choosing 
our occupations, it is no doubt right that we should con- 
sider whether the occupation offers a reasonable expectation 
of honorable self-support, but our choice should be guided 
primarily, not by the desire for large pecuniary returns, 
but by the wish to place ourselves where we can be of 
greatest usefulness to our community. 


INCOME AND OpporTuNity.—Life and character are 
profoundly affected by their environment, and Christianity 
demands that every individual shall have ample opportunity 
for the full development of his personality and usefulness. 
This calls for comfortable and healthy homes, for adequate 
education, for suitable recreation, for provision for old age 
and disability, and for reasonable security and freedom. 


It is obvious that great numbers of people do not have 
sufficient wages to enable them to provide these conditions 
for their children. Shall we say that the child of the wage- 
earner does not deserve as great advantages as the child 
of others? On the contrary, we should be deeply disturbed 
by the fact that the children of so many wage-earners lack 
the advantages for their best growth in body, mind and 
character. 

In the presence of this need for a fuller life on the part 
of great numbers of children, we should strive to keep our 
homes and lives simple and to avoid comforts and luxuries 


56 


which do not contribute to the welfare of ourselves and 
our families. 

As to those who have incomes in excess of their needs, 
it has been widely believed in the past that the Christian 
ideal required only that they should treat their wealth as 
held in stewardship for God. This is indeed a right attitude 
toward property. When those around us have too little, 
can we avoid asking by what right we have a surplus? In 
the face of what they lack, we should not wish to receive 
more than a moderate return upon our capital, or salaries 
greater than we need in order to provide for our families 
in simplicity. 

We should seek to further by all proper means a more 
equitable distribution of the income of industry and a 
still greater productiveness. We should favor all wise 
legislation which aims to give the workers adequate wages 
and to mitigate the evil of unemployment. We urge em- 
ployers to do all in their power to provide their employees 
with steady employment and to pay them wages sufficient 
for their rightful needs. 

THE CONTROL OF INDUSTRY.—The control of industry, 
in the last analysis, is in the hands of the comparatively 
few persons who own the capital invested in it, while the 
daily management is exercised by those whom the owners 
appoint for this purpose. By his control of a business, the 
employer has power over the working lives of all his em- 
ployees and, subject to the economic conditions about him, 
determines the nature and condition of work, the hours of 
labor, and the rates of wages. Sometimes this power is’ 
wielded intelligently and benevolently for the good of the 
employees, but often through short-sightedness and self- 
interest it is wielded without due regard for their welfare. 

This situation is causing many thinking people, em- 
ployers as well as others, to consider seriously the defects 


a7 


of our present system of management and how they can 
be remedied. They are asking themselves such questions 
as these: Is it likely that wholesome conditions of work 
and adequate wages will be attained if the employees have 
no share in determining them? Is not power to direct one’s 
own life an important condition of character growth? Will 
not sharing in the management have great educational 
value, and may it not release latent energies in employees? 

It is necessary, of course, that a comparatively few 
individuals shall manage any business. The question which 
people are pondering is whether for some purposes at 
least, the control should not be exercised by a group in 
which representatives of the employees, and, perhaps, of 
the consumers, should co-operate with the representatives 
of capital. 

We should encourage wise experimentation looking 
toward answers to these questions; and if it should be- 
come clear that the welfare of our fellows calls upon us as 
Christians to surrender some of our rights of property we 
should be ready gladly to make such a surrender. 

Co-OPERATION.—The frequent conflicts between em- 
ployers and employees, with their accompanying bitter 
feelings, are a reproach to all Christians. It is often diffi- 
cult to judge the merits of these controversies or tell how 
much right or wrong lies with each side. One thing is too 
frequently obvious, that both parties are actuated by 
divisive self-interest. The spirit of brotherhood and service 
should lead all who are engaged in industry to regard each 
other not as antagonists struggling to win advantages from | 
each other, but as co-operators sharing with one another 
in their common purpose to serve their community. 

Christianity cannot approve conflicts actuated by 
antagonism and self-interest, neither can it approve an 
industrial peace based upon injustice. The situation calls 


58 


for better methods of conference and conciliation, and for 
impartial adjudication by which issues may be settled upon 
their merits. 


CoNncLusiIONsS.—We feel sympathy with those who 
bear day by day the responsibilities involved in the man- 
agement of industry and property. We are glad to believe 
there are many in such positions who are seeking to fulfil 
their duties in a spirit of service, and it is encouraging 
when they take action which gives evidence of this. A 
group of British Quaker employers, in a notable statement 
applying Christian principles to industrial life, has said: 

“Some employer may tell us that we are asking him 
to draw too many practical inferences from a religious 
formula. But the conception of the Divine worth of life is 
more than a formula. It is a vantage ground, from which 
we can survey the whole field of social and industrial life, 
seeing in it, not sheer blind turmoil, but a vast meaning 
and a vast hope. There is but one way of escaping from 
the implications of such a conviction—to abandon it 
entirely, to forsake the vantage ground, and to forget the 
only vision that could dominate our whole lives. Then 
the world of industry may revert to a soulless chaos in 
which we strive for our own ends. But those ends, even 
as we achieve them, will seem meaningless and vain. 


“Doubtless, to take the other course, and claim for 
our religious faith the final word upon the problems with 
which industry confronts us, may tax severely not only 
our financial resources, but heart, and will, and brain. 
But is this a disadvantager”’ 


59 
JUDICIAL OATHS 


“We dare not swear because we dare not lie. People 
swear to the end they may speak the truth: Christ would 
have them speak the truth to the end they might not 
swear. ’’* 


Our Christian testimony is against the use of oaths, 
according to the express command of Christ and the in- 
junction of the apostle James, “ Ye have heard that it was 
said to them of old time, Thou shalt not forswear thyself, 
but shalt perform unto the Lord thine oaths: but | say 
unto you, Swear not at all; neither by the heaven; for 
it is the throne of God; nor by the earth; for it is the 
footstool of His feet; nor by Jerusalem, for it is the city 
of the great King. Neither shalt thou swear by thy head, 
for thou canst not make one hair white or black. But let 
your speech be, Yea, yea; Nay, nay; and whatsoever is 
more than these, is of evil.”” (Matt. v: 33-37). “But above 
all things, my brethren, swear not, neither by the heaven, 
nor by the earth, nor by any other oath: but let your 
yea be yea, and your nay, nay; that ye fall not under 
judgment.” (James v: 12). When persons are required to 
take an oath in giving testimony, the idea is conveyed that 
in ordinary affairs strict truthfulness is not to be expected. 
Thus a double standard is set up in people’s minds, and 
the importance of truth-telling is minimized. The position 
of Friends is not only that the use of oaths is a violation 
of Christ’s teachings, and is essentially wrong, but that it 
serves no useful purpose. The truth should be told as a 
matter of principle, and appeals to the Deity or to super- 
stitious fears of punishment are unnecessary and useless. 

From the year 1718 to 1771 various minutes appear 
in the records of this Yearly Meeting, declaring that the 





*William Penn, A Treatise on Oaths. 


60 


administration of oaths by Friends, or by others acting 
for them, is a violation of Friends’ testimony, and recom- 
mending that if Friends persist in this practice they be 
dealt with. In consequence of this position Friends gen- 
erally resigned their offices as judges or magistrates, and 
declined to become candidates thereafter, since the holding 
of these offices required the administering of oaths, either 
by the judges or lesser officials acting under them. 
Friends and other sects having conscientious scruples 
against the taking of oaths suffered persecution in earlier 
days in consequence of their refusal to swear, and for a 
long time in England were denied the right to be heard as 
witnesses in courts of justice. Under the Act of Parliament 
of 13 and 14, Charles II, C. 1, Friends could be fined any 
sum not exceeding £5 for refusing to take oaths, and many 
suffered this penalty. In the reign of William and Mary, 
however, an act was passed “for the relief of the people 
commonly called Quakers,” which permitted Friends to 
substitute a declaration of fidelity for the oath of allegiance. 
(1 Wm. and Mary, C. 18). A little later in the same reign 
(7 and 8 William and Mary, C. 34) Friends were permitted 
to testify on affirmation in specified cases. The form of 
this affirmation, however, was not comfortable to Friends, 
because it involved the name of the Deity. Consequently 
Parliament again intervened in their behalf and in 1721 
prescribed the form now in general use (8 Geo. I., C. 6). 
Friends who came to America found the law here 
during the early days of the colonial period substantially 
the same as in England. In Pennsylvania it was at 
first more liberal; William Penn included among the laws 
agreed upon in England (1682) a provision that testimony 
should be given in the courts of Pennsylvania upon simple 
affirmation, but this was soon changed by the English 
government, which did not favor so advanced a law. 


61 


The laws, however, which were adopted in England a 
little later, extending to Friends the privilege of testify- 
ing upon affirmation, were made applicable to the American 
colonies so that Friends, except for a very short period, 
were never subjected to persecution for refusing to swear. 

After the Declaration of Independence, practically all 
the States permitted persons having religious scruples in 
the matter to take an affirmation; a privilege now extended 
throughout all English-speaking countries to anyone who 
prefers that form of deposition. 

The law now in force in Pennsylvania, which was 
passed in the year 1909 (P. L. 140) provides: “Hereafter 
the affirmation may be administered in any judicial pro- 
ceeding instead of the oath, and shall have the same effect 
and consequences, and any witness who desires to affirm 
shall be permitted to do so.” 

The usual form of affirmation in Pennsylvania is as 
follows: 


“T do solemnly, sincerely and truly declare and affirm 
that (here state the matter affirmed to) and so | do affirm.” 


SECRET SOCIETIES 


The Society of Friends bears a testimony against 
membership in secret organizations. While some of these 
are less objectionable than others, we believe that wherever 
the obligation to secrecy obtains, Friends should not join 
them. If some members become connected with the less 
questionable, their example tends to encourage others to 
join those of more harmful character. We especially 
admonish our younger members against college societies 
whose proceedings are hedged with secrecy. 


62 


Two features which have done much to render secret 
societies popular are the ceremonials on which many of 
them lay stress, and the fellowship and mutual benefits 
which they encourage. The spirit and practice of the 
Society of Friends is opposed to ceremonialism in either 
religious or secular life, and the exclusiveness of secret 
societies gives to the fellowship which they promote a 
flavor of selfishness foreign to the spirit of Christian brother- 
hood. 

Secret societies are capable of producing much evil, 
and are incapable of producing any good which might not 
be effected by safe and open means. The pledge to secrecy 
is in itself a surrender of manly independence, which tends 
to moral decadence and spiritual loss. 


PRACTICE AND PROCEDURE 


MEETINGS FOR BUSINESS 


“It is earnestly recommended, that in conducting the 
affairs of the church, we ever bear in mind that it is the 
Lord’s work. Friends should humbly and reverently en- 
deavor to manage them in the peaceable spirit and wisdom 
of Jesus, with dignity, forbearance, and love of each other.” 


The organization of our Meetings for Business is as 
follows: 


The Yearly Meeting is composed of Quarterly, Monthly 
and Preparative Meetings. The Yearly is superior to 
Quarterly; Quarterly to Monthly; Monthly to Preparative 
Meetings. Our procedure provides for the furnishing of 
reports and other information by subordinate to superior 
meetings, and a subordinate meeting is privileged to carry 


63 


forward to its superior meeting any concern that originates 
among its members and is approved by them. On the 
other hand, the subordinate meetings are in the relation 
of receiving direction and advice from their superior meet- 
ings. The same principle of organization applies to the 
meetings of ministers and elders. [See Elders, p. 77.] 

A Quarterly Meeting may be established, discontinued, 
or re-arranged, with the consent and approbation of the 
Yearly Meeting; a Monthly Meeting with the consent 
and approbation of its Quarterly Meeting. 

If at any time, it is thought expedient that a Prepar- 
ative Meeting or Monthly Meeting should be established, 
to consist of Friends belonging to two or more Monthly 
Meetings, the consent of the said Monthly Meetings, and 
of the Quarterly Meetings superior to them, should be 
applied for and obtained. The said Preparative Meeting 
should be annexed to one or the other of those Monthly 
Meetings, as may be most likely to benefit the individuals 
composing it. Should a group of Friends, more or less 
remote from a Friends’ meeting, desire to organize a 
meeting for worship, they may make request of an es- 
tablished Monthly Meeting, which should proceed in the 
same manner as that above described. The discontinu- 
ance of a Preparative Meeting must be approved first by 
the Monthly, then by the Quarterly Meeting of which 
it is part. 

Stated meetings for worship, to consist of Friends 
belonging to two or more Monthly Meetings, may be 
established in a manner similar to that recommended in 
the establishment of Preparative Meetings. If at any 
time, it is thought advisable to discontinue a stated meet- 
ing for worship, the procedure should be similar to that 
recommended in the discontinuance of Preparative 
Meetings. | 


64 


Meetings for worship which are held at irregular 
intervals may be under the care of Monthly or Quarterly 
Meetings. 

If at any time it should be evident that it would be 
more convenient, or tend to the promotion of the cause of 
Truth, for a Preparative Meeting to become a branch of 
another Monthly Meeting, or a Monthly Meeting to be 
placed under the jurisdiction of a different Quarterly 
Meeting from the one to which it belongs, the said Pre- 
parative or Monthly Meeting is, by minute of the Monthly 
Meeting, clearly to represent the case to its Quarterly 
Meeting. If the proposal is there approved, the said 
Preparative Meeting may be transferred to such Monthly 
Meeting as may be designated within the limits of said 
Quarterly Meeting. If the proposal made by either a 
Preparative or Monthly Meeting extends to and is com- 
prehended within the limits of a different Quarterly Meet- 
ing, the concurrence of that meeting should be obtained 
before the contemplated change and junction may be 
accomplished. 

Whenever a Monthly Meeting is under difficulty in 
fulfilling its various obligations, the following course is 
recommended: upon the initiative of either the Monthly 
or the Quarterly Meeting, it receive the sympathy and 
brotherly care of its Quarterly Meeting. This Meeting 
should appoint a committee to be so incorporated with the 
Monthly Meeting as to render the needful assistance in 
transacting its business. Such extension of aid is to con- 
tinue until the Quarterly Meeting shall judge that a differ- 
ent arrangement is requisite. 

Subject to the advice and approval of a Monthly 
Meeting, its constituent Preparative Meetings shall, in 
order to perform the functions belonging to them, hold 
session at such times only as occasion may require. 


65 


In case of the dissolution of any Preparative, Monthly 
or Quarterly Meeting, all rights of property which were 
vested in it shall pass to the meeting to which the members 
of the meeting, so dissolved or laid down, shall be trans- 
ferred. All the powers of management, sale and disposi- 
tion over any real estate, together with the appointment 
of new trustees to hold the legal title thereto, previously 
vested in or exercised by such meeting, so dissolved and 
laid down, shall thereafter be exercised by the said meeting 
to which the members may be transferred and attached. 
Care should be exercised to see that there are no legal 
difficulties in the way, and that, if any appear, the advice 
of the Representative Meeting be taken. 


THE YEARLY MEETING 


The Yearly Meeting comprises the entire membership 
of its subordinate Meetings. All members have the privi- 
lege of attending and participating init. In order to insure 
an attendance from all parts of the Yearly Meeting it is 
the practice for each Quarterly Meeting to appoint repre- 
sentatives to it. In number the representation of a Quar- 
terly Meeting shall not exceed the number of Monthly 
Meetings constituting it, multiplied by six, such repre- 
sentation to be divided between men and women. 

At the first sitting of a session of the Yearly Meeting 
men and women shall meet jointly, and thereafter they 
shall meet jointly or separately, as the Meeting may 
determine. When separate sessions are held, separate 
minutes shall be made and recorded, but no decision shall 
be final until the assent of both meetings is given. 

Each Quarterly Meeting shall send to the Secretary 
of the Yearly Meeting a list of its representatives. As 


66 


soon as he has received all these lists, he shall notify the 
Representatives of a time and place where they shall meet 
to nominate persons to serve the Yearly Meeting as clerks 
and assistant clerks. At this meeting the Secretary shall 
call the roll of Representatives. The Representatives shall 
then choose a Clerk, and proceed to nominate persons for 
the station of Clerks and assistant Clerks of the Yearly 
Meeting. These names shall be certified in writing to the 
Secretary, by whom they shall be forwarded to the Yearly 
Meeting at its first sitting, with a statement of the number 
of Representatives present. If the report of the Repre- 
sentatives is approved by the Yearly Meeting, the persons 
so named shall serve for one year or until their successors 
are appointed. The Clerks shall conduct the business of 
the meeting, and in joint sessions either a man or a woman 
clerk may preside. 

The Yearly Meeting shall appoint a Treasurer to 
serve for five years or until his successor is appointed. 
Should a vacancy occur, by reason of the death or resigna- 
tion of the treasurer, or of his inability to act, the Repre- 
sentative Meeting shall have power to make an ad interim 
appointment, the person thus appointed to serve until the 
Yearly Meeting shall fill the office. The treasurer shall 
perform the duties which usually pertain to that office, and 
In any event shall be a member of the Representative 
Meeting ex officio. The selection, sale, care and manage- 
ment of investments shall be under the control of a Finance 
Committee, appointed by the Representative Meeting, 
subject to such rules as the Yearly Meeting may adopt. 
The moneys raised for the use of the Yearly Meeting shall 
be disbursed according to the budget adopted annually by 
that body, while the income of special funds under the 
care of the Representative Meeting shall be disbursed 
under the direction of sub-committees appointed thereby, 


67 


as directed by the Representative Meeting. Standing 
Committees of the Yearly Meeting may appoint their own 
treasurers and trustees. 

The Yearly Meeting shall appoint a Secretary who 
shall keep permanent records of the proceedings of the 
Yearly Meeting, act as Recording Clerk of the Repre- 
sentative Meeting, and perform such other duties as may 
be specified by the standing committee advisory to the 
Secretary. He shall be appointed for a term of three years, 
upon nomination by the Representative Meeting to the 
Yearly Meeting. The Representative Meeting shall have 
power to make ad interim appointments as in the case of 
the office of treasurer. 

A Standing Nominating Committee for the Yearly 
Meeting shall be nominated by the Quarterly Meetings and 
confirmed by the Yearly Meeting. 

At each annual session of the Yearly Meeting, a com- 
mittee of seven shall be appointed to serve as a Committee 
of Arrangements for the next annual session. The two 
Clerks of the Yearly Meeting and the Yearly Meeting 
Secretary shall be ex officio members of this committee. The 
ordinary duties of the committee shall be (a) to prepare in 
advance a tentative schedule of the times for the sittings 
of the Yearly Meeting and of other meetings held during 
Yearly Meeting week, and (b) to exercise an advisory care 
over reports to be presented by the standing and other 
committees, as regards the length of such reports, whether 
they shall be printed, and at what sitting presented. Va- 
cancies in the membership of this committee may be filled 
by the Representative Meeting. 

At each annual session of the Yearly Meeting, a com- 
mittee shall be appointed to examine all communications 
addressed to the Yearly Meeting, and received during the 
ensuing year except those received from Quarterly Meetings. 


68 


The committee shall report to the next annual session of 
the Yearly Meeting the nature of the communications 
received and the committee’s recommendations concerning 
them. 

At each annual session of the Yearly Meeting, a com- 
mittee on Audit and Budget shall be appointed to prepare 
a budget for the consideration of the Yearly Meeting at 
its next annual session, and to provide for the audit of the 
Treasurer’s account and for the examination of the securities 
under the care of the Trustees and Treasurer of the Yearly 
Meeting. 

RELATIONSHIP AMONG VARIOUS MEETINGS.—Regular 
meetings for worship are ordinarily under the care of 
Monthly Meetings; Preparative Meetings are subordinate 
to Monthly Meetings; Monthly Meetings to Quarterly 
Meetings; and Quarterly Meetings to the Yearly Meeting. 
Similarly, the series of Meetings of Ministers and Elders 
are also subordinate to the Yearly Meeting. For in- 
formation as to these Meetings see the chapters under 
these titles. 


YEARLY MEETING FUNDS 


It is directed that each Quarterly Meeting shall upon 
recommendation of the Committee on Audit and Budget 
forward to the Treasurer of the Yearly Meeting not later 
than Ninth Month tst of every year, its respective pro- 
portional assessment of the annual budget, approved by 
the Yearly Meeting upon recommendation of the Com- 
mittee on Audit and Budget. 

This budget is to be based on the amount necessary 
for the expenses directly connected with the Yearly Meet- 
ing and of its several committees. 


69 


Incomes from invested funds available for the general 
purposes of the Yearly Meeting are subject to the direction 
of that body. 

Funds in hands of the Treasurer are subject to be 
drawn upon by direction of the Yearly Meeting or the 
Representative Meeting. 

A committee shall be appointed by the Yearly Meeting 
as often as is deemed advisable to re-adjust the proportions 
to be paid by the several Quarterly Meetings. In like 
manner, committees appointed by the Quarterly Meetings 
shall, when occasion requires, re-adjust the quotas due 
from their respective Monthly Meetings. 


THE REPRESENTATIVE MEETING 


In order that the Yearly Meeting might be properly 
represented when not in session there was instituted in the 
year 1756 a “ Meeting for Sufferings”’ which originally con- 
sisted of twelve Friends appointed by the Yearly Meeting 
at large and of four Friends chosen by each Quarterly 
Meeting. 

The name, Meeting for Sufferings, was taken from that 
of a similar body formed by Friends in England in the 
seventeenth century to care for and relieve members and 
their families who were suffering persecution for their 
testimonies. In the course of years, this name came to be 
misunderstood, and in 1910 Philadelphia Yearly Meeting 
substituted for it the title “Representative Meeting.”’ 

By decision of the Yearly Meeting in 1922 the Repre- 
sentative Meeting consists of thirty members appointed 
by the Yearly Meeting and of four from each Quarterly 
Meeting, making a total of fifty-eight. In 1926 the Treas- 


70 


urer was made an ex officio member. The appointment of 
a Friend or Friends to the responsible service of member- 
ship in the Representative Meeting, either by the Yearly 
or a Quarterly Meeting, should be by nomination of a 
committee composed of both men and women. 

Beginning in 1922, appointments to the Representa- 
tive Meeting are for a term of six years. In order that 
not more than half of its membership shall be changed at 
any one time, it is directed that the membership of both 
Yearly and Quarterly Meeting appointees shall be divided 
into two nearly equal groups, one of which shall serve until 
1925, the other until 1928; thereafter, each group shall 
be appointed for a term of six years. 

The Representative Meeting is subject to the following 
rules :— 


First—I|t shall keep minutes of all its proceedings and 
submit the same with an abstract of them annually to the 
Yearly Meeting. 


Second—Fifteen members shall constitute a quorum. 


Third—Timely notice of all meetings shall be sent by 
the secretary to all the members. 


Fourth—The meeting shall choose its Clerk and the 
Secretary of the Yearly Meeting shall act as its recording 
clerk, whose duty shall be the care and record of its busi- 
ness. The meeting shall hold not less than four sessions 
annually, at such times as may best meet the needs of the 
service. It may sit by adjournment at such time and 
place as it may determine. A special meeting may be 
called by the Secretary on request of five of its members. 


Fifth—In case of the death of a member of the Repre- 
sentative Meeting, or the removal of his membership to 
another Yearly Meeting, or his declining or failing un- 


7! 


necessarily for the space of twelve months to attend 
sessions of the Representative Meeting, his place shall be 
filled at the earliest possible time by the meeting which 
appointed him. 


Sixth—The said meeting is not to decide upon any 
matter of faith or discipline which has not been determined 
by the Yearly Meeting. 

The service of the Representative Meeting shall in- 
clude: 

(a) In general, it shall represent the Yearly Meeting, 
and appear on its behalf in all cases where the cause of 
Truth, public welfare, or the interest or reputation of our 
Religious Society may render such service needful. 


(b) It shall encourage the preparation of writings 
setting forth the truths of the Christian religion as under- 
stood by Friends, and shall assist, as way opens, in printing 
and distributing such writings as, in its judgment, will 
advance the cause of the Kingdom of God. 


(c) It shall give such advice to any of our meetings 
as may be necessary to assist them in the administration 
of trusts affecting property held by them. 


(d) It shall receive from subordinate meetings their 
accounts of sufferings incurred in the maintenance of our 
testimonies. These are to be preserved and accurately 
recorded. It shall extend such advice and assistance to 
individuals suffering for our testimonies as their cases 
require, and if advisable apply to the government or persons 
in authority on their behalf. 


(e) It shall receive from the several Quarterly Meet- 
ings memorials concerning deceased Friends which when 
examined and approved may be laid before the Yearly 
Meeting. 


72 


(f) It shall correspond with other Representative 
Meetings, or with other bodies, on matters of common 
concern. 


(g) Upon occasion it may invite to attend its sessions 
others who may contribute to its proceedings. 


APPOINTMENTS 


Dear Friends, be patient in the exercise of your gifts 
and services, and take no offense at any time, because 
what seems to be clear to you is not presently received by 
others; let all things in the church be propounded with an 
awful reverence of Him. that is the head and life of it; 
who said, “Where two or three are gathered together in 
my name, there am I in the midst of them.” Therefore, 
let all beware of their own spirits, and keep in a gracious 
temper, that so they may be fitted for the service of the 
house of God, whose house we are, if we keep upon the 
foundation that God hath laid; and such He will build up, 
and teach how to build up one another in Him. And as 
every member must feel life in himself, and all from one 
Head, this life will not hurt itself any, but be tender of 
itself in all; for by this one life of the Word ye were be- 
gotten, and by it ye are nourished, and made to grow into 
your several services in the church of God. It is no man’s 
learning, nor artificial acquirements; it is no man’s riches, 
nor greatness in this world; it is no man’s eloquence nor 
natural wisdom, that makes him fit for government in the 
church of Christ; all his endowments must be seasoned 
with the heavenly salt, his spirit be subjected, and his 
gifts pass through the fire of God’s altar, a sacrifice to His 


73 


praise and honor, that so, self being baptized into death, 
the gifts may be used in the power of the resurrection of 
the life of Jesus in him. (1796). 


We believe there are seasons wherein the Master, 
were we sufficiently watchful for His coming, would bring 
Monthly Meetings under a right concern to seek the 
wanderers, and endeavor to draw them from an inordinate 
love and pursuit of the world, to sit down with their friends 
to worship the God of their lives in Spirit and in Truth. 
In this way those who water should themselves be watered, 
and a united travail for the Lord’s honor and the growth 
of the church in the life and power of Godliness would 
more abound in our borders. (1859). 


Terms of office of clerks, treasurers and other officers 
of subordinate meetings, should be reviewed at certain 
times, preferably every year. Such officers are to be ap- 
pointed by the meetings on recommendation of nominating 
committees. 


The examination of accounts of all treasurers holding 
funds belonging to our meetings or to committees thereof 
shall be made each year; an examination of securities in 
their possession shall also be made at the same time. The 
clerks of the respective meetings shall also be the Corre- 
spondents thereof. The signature of onc clerk certifying 
any minute, certificate or similar document is to be deemed 
sufficient in all ordinary cases. 


It is recommended that at least two men and two 
women be appointed in each Monthly Meeting as repre- 
sentatives to attend the Quarterly Meeting. Also, that 
each Quarterly Meeting appoint a suitable number of 
judicious Friends as its representatives to attend the 
Yearly Meeting. These are not to amount to more than 


74 


would be in the proportion of three of each sex to each 
Monthly Meeting. 

It is earnestly advised that all Friends who accept 
appointment in the service of the Society may be diligent 
and punctual in the work involved. If prevented from 
attending they should be careful to inform the clerk; also 
not to withdraw, if possible, from meetings before their 
conclusion. It should be understood that representatives 
do not have a standing different from that of other mem- 
bers of the meeting. 


MINISTERS AND ELDERS 


Ministers and Elders are especially charged with the 
spiritual interests of the membership. The manner of 
their recognition and the organization of their particular 
meetings are described in this chapter. 


MINISTERS. 


All true ministry of the Gospel is by the appointment 
of the Lord Jesus Christ, who is the Head of the Church, 
and it is He who, by His spirit, prepares and qualifies for 
the work. The call brings with it solemn responsibility 
but also opportunity for increased service for the Master. 
It should be accepted with glad response and co-operation, 
but also with heart-searching and dependence on the 
Spirit of our Lord. All gifts of mind and heart that may 
promote growth and increased power for service should be 
cultivated and consecrated. Especially should a minister 
frequently, intelligently and seriously read and study the 
Scriptures, seeking the guidance of the Holy Spirit for 
their true interpretation. Prayer and communion should 
be a vital part of his life and a habit of his soul. 


75 


All our members, if they are also members of the 
Church of Christ, should share in the responsibility of the 
ministry. Many times those who have not been recognized 
as ministers bring messages of help and power to the Meet- 
ing. Often a simple heart-felt expression from one young 
or inexperienced is a very real uplift to the spirit of the 
group. Indeed, is it not true that each member of the 
Meeting if only spiritual ears were listening for His call, 
and hearts more willing to respond, might be led at some 
time to witness publicly to his love and loyalty to his 
Heavenly Father? We believe, however, that some are in 
an eminent degree called to this service, and that when a 
member has frequently ministered to the help and uplift 
of his fellow worshippers, the Meeting should recognize 
his gift and encourage it by sympathy and support. 

The recording of a Minister is a serious and important 
matter, but when a Preparative Meeting of Ministers and 
Elders, after careful and prayerful thought, reaches the 
decision that such a gift in the ministry has been bestowed 
on any member, it should pass its decision on to the Monthly 
Meeting, or the initial step may be taken by the Monthly 
Meeting itself. 

The Monthly Meeting, if it approves, should pass on 
its judgment to the Quarterly Meeting of Ministers and 
Elders, where it should again be seriously considered. If 
this Meeting is also convinced that the Friend should be 
recorded a Minister of the Gospel, it should adopt a minute 
to that effect and send a copy to the Preparative Meeting 
of Ministers and Elders and also to the Monthly Meeting 
to be entered upon their records. 

Until the decision of the Quarterly Meeting of Ministers 
and Elders is made, no Friend under consideration should 
sit in the Meetings of Ministers and Elders or travel 
abroad as a Minister. 


76 


A Minister, with the concurrence of two or more 
Elders, may appoint a Meeting or two within his own 
Quarterly Meeting; but when his concern would comprise 
either a series of meetings within the Quarter, or the visiting 
in gospel love of families within it, or both, he should lay 
the matter before his Monthly Meeting, stating the nature 
of the service to which he feels called and, so far as he can 
foresee, the extent of it. If the Meeting feels free to grant 
a minute, it should make a record to that effect. In the 
performance of such visits, and in all cases where a Minister 
travels in Gospel service, it is recommended that an Elder 
accompany him, the Elder being also furnished with a 
minute of approval by his Monthly Meeting. Minutes of 
this character should carry the signature of the clerk of the 
Monthly Meeting. When a Minister or other concerned 
Friend feels a call to visit beyond his own Quarterly Meeting, 
but within the limits of our Yearly Meeting, the procedure 
just outlined should be followed. 

The same procedure applies when the service is 
directed to one or more of the other Yearly Meetings on 
this continent and to Meetings within their limits, with 
the additional direction that the Quarterly Meeting should 
be informed of the concern. If the Quarterly Meeting 
approves, it should endorse the Monthly Meeting minute 
or issue a minute signed by its clerks, briefly reciting the 
nature of his prospect. The minute of the Monthly Meet- 
ing should not be presented until the Quarterly Meeting 
has reached an independent judgment of its own. 

When the prospect of a Minister or Elder or other 
concerned Friend embraces service beyond the sea, or 
extensive and general service on this continent, it should 
originate as in the cases just recited and receive the endorse- 
ment of the Quarterly Meeting. It should then be pre- 
sented to the next session of the Yearly Meeting of Ministers 


77 


and Elders. If, after due deliberation, it receives the 
approval of this Meeting, the minute of the Quarterly 
Meeting is to be read. It is understood that in all these 
cases, Friends contemplating these services shall consult 
the Elders before presenting their concerns to the Meeting. 
The minute granted by the Yearly Meeting of Ministers 
and Elders should carry the signatures of its clerks and 
also of the Yearly Meeting secretary. When Ministers are 
granted liberating minutes, they should return such minutes 
to the issuing Meeting within a reasonable time after the 
service is completed. 

When a Monthly, a Quarterly, or the Yearly Meeting 
grants a minute for service, it should see that the service 
is not hindered by lack of funds but should stand ready to 
bear the cost. The Yearly Meeting should appoint a Com- 
mittee to keep in touch with Friends going abroad on re- 
ligious service and to aid them in any way they can as the 
occasion requires. If necessary they may draw upon the 
Treasurer of the Yearly Meeting for financial assistance. 


ELDERS. 


We hold that Eldership as well as the Ministry is a 
gift bestowed by the Great Head of the Church. The 
qualifications for Eldership are varied and difficult to 
define. Spiritual discernment, good judgment, insight into 
character, an understanding of the spiritual needs of the 
meeting and the individual, a gracious tact, a desire for 
the spiritual growth of the Church, especially of the young, 
an out-reaching interest in the spiritual welfare of those 
who might come within the circle of influence of our meet- 
ings, such are among the characteristics of rightly qualified 
Elders. 

Especially should they seek prayerfully for spiritual 
discernment concerning the ministry and should try to 


78 


foster its fullest development and growth. They should 
be ready to hearten Ministers at times of discouragement 
and burden for the Church, to accompany and uphold 
them as they travel in Gospel service, to advise with them, 
and when need arises, caution and restrain them in a 
spirit of loving helpfulness. They should watch over 
those inexperienced in the ministry, encourage the right 
unfolding of their gifts and strive to discover and foster 
gifts in the ministry not yet developed. 

A variety of spiritual gifts, prophecy, teaching, ex- 
hortation, prayer, are a help in the life of the meeting and 
it should be the part of a true Elder to discern and foster 
such gifts as will meet the needs of the varied membership, 
old and young, learned and unlearned. If the Elders feel 
that certain members of the meeting may be withholding 
required service they should urge upon them a consideration 
of their responsibility in the use of gifts. 

With a large capacity for friendship, Elders should be 
such men and women as would draw to them those who 
need spiritual advice, comfort and understanding. Above 
all they should be men and women of prayer, who seek 
for the guidance of the Spirit in the difficult service He 
asks of them, and they should be ready to follow His 
bidding, be the service large or small. | 

Each Monthly Meeting should choose two or more 
Elders to sit with the Ministers and they together con- 
stitute a Preparative Meeting of Ministers and Elders. As 
one of the services of Elders is to develop a ministry where 
there is none, each Monthly Meeting should appoint 
Elders even though no recorded Minister belongs to that 
meeting. 

When a Monthly Meeting desires to appoint one or 
more Elders, it should name a committee to consider care- 
fully persons suitable for the service. If the committee 


79 


agrees upon nominations, it should present the names to 
the Monthly Meeting, which in turn should consider them 
separately and if it approves them should send the names 
to the Quarterly Meeting of Ministers and Elders. With 
the concurrence of that Meeting, a minute should be signed 
and sent to the Monthly Meeting and also to the Pre- 
parative Meeting of Ministers and Elders. 

When Elders become members of another Monthly 
Meeting within their own Quarterly Meeting, they shall 
retain their station of Elder, but if they go beyond the 
limits of their Quarterly Meeting the appointment lapses. 

The Ministers and Elders of each Monthly Meeting 
shall constitute a Preparative Meeting of Ministers and 
Elders. They shall meet at least once in three months. 

At the session of a Preparative Meeting of Ministers 
and Elders immediately following Yearly Meeting, the 
First Query for Ministers and Elders should be answered, 
and the answer, signed by the clerk, be forwarded to the 
ensuing Quarterly Meeting of Ministers and Elders. At 
the second session, the second query should be considered, 
and so on through the year unless otherwise provided by 
the Meetings. The work should be done in a spirit of 
prayer for guidance and in a deep concern for the spiritual 
life of the Church. It is advised that the Overseers meet 
with the Ministers and Elders at the Preparative Meeting 
preceding Yearly Meeting to consider together the spiritual 
condition of the meeting as suggested in the fourth query, 
and at other times if desirable. All three offices have the 
interests of the Church in common, and by taking counsel 
together may help each other in the right shepherding of 
the flock. 

Similarly the Ministers and Elders of each Quarterly 
Meeting shall constitute a Quarterly Meeting of Ministers 
and Elders, at the sessions of which answers to the queries 


80 


forwarded from the Preparative Meetings of Ministers and 
Elders shall be read and given careful attention. If a need 
for help or advice is seen, it should be generously and sym- 
pathetically met. At the meeting preceding Yearly Meet- 
ing, a review of the answers to the three queries previously 
considered be made, the fourth query answered, and final 
answers prepared, signed by the Clerk and forwarded to 
the Yearly Meeting of Ministers and Elders. 

The Ministers and Elders of the subordinate meetings 
constitute the Yearly Meeting of Ministers and Elders, at 
whose sessions the answers to the queries sent up by the 
subordinate meetings should be read and given thoughtful 
consideration. Advice or care may be extended to these 
meetings as the guidance of the Spirit and the needs of the 
meetings may open the way. The Yearly Meeting of Min- 
isters and Elders, if occasion requires, may at the request 
of twelve members, hold sessions in the interval between 
Yearly Meetings. 

Two or more representatives should be appointed from 
each Preparative Meeting of Ministers and Elders to the 
ensuing Quarterly Meeting of Ministers and Elders. Four 
or more representatives should be appointed from the 
Quarterly Meeting of Ministers and Elders to the Yearly 
Meeting of Ministers and Elders. 

No Meeting of Ministers and Elders should interfere 
with the business of any Meeting for Discipline, but it may 
communicate to a Meeting for Discipline any subject 
which it feels should rightly be presented there. 

In Meetings for Worship Elders should relieve Min- 
isters as far as possible from the care of closing the Meeting. 

If a Minister or an Elder by negligence, unfaithfulness 
or other grave fault, be felt to have lost his fitness for the 
service, his case should have the tender care and help of 
the Preparative Meeting of Ministers and Elders, or, if 


Si 


there is no Preparative Meeting, the care of the Elders of 
the Monthly Meeting. If their labor fails to bring the 
desired result, the Preparative or Monthly Meeting should 
refer the case to the Quarterly Meeting of Ministers and 
Elders, which should appoint a few judicious Friends to 
assist the subordinate Meeting. If this also proves un- 
availing, the case should be transmitted by minute to the 
Monthly Meeting for Discipline of which he is a member 
and left under its care. The Monthly Meeting should 
give serious consideration to the case and if it seems neces- 
sary, should issue a minute stating that, in its judgment, 
he should no longer be recognized as a Minister or Elder 
(as the case may be). A copy of this minute should be 
sent to the Quarterly Meeting of Ministers and Elders. 

The Quarterly Meeting of Ministers and Elders should 
exercise an interested and watchful care of all meetings. 
subordinate to it, and when any such meeting is in need 
of care or assistance, or shall be so reduced in numbers 
that its usefulness is impaired, the matter should be brought 
to the attention of the Monthly Meeting to which such 
Preparative Meeting of Ministers and Elders is subordinate 
for definite action. If any Preparative Meeting of Min- 
isters and Elders be discontinued or laid down, its mem- 
bership may be joined to any other Preparative Meeting 
of Ministers and Elders within the limits of the Quarterly 
Meeting. 


82 


QUERIES FOR MEETINGS OF 
MINISTERS AND ELDERS 


FIRST QUERY. | 


Remembering the peculiar tenderness of our Lord for 
the children, do you exercise a loving and watchful care 
over the young people of your meeting? Do you endeavor 
to promote their instruction in the essentials of Chris- 
tianity and the distinctive principles of the Society of 
Friends? Do you encourage and foster their gifts, and 
manifest an earnest desire that, through the operation of 
the Spirit of Christ, they may come to a vital religious 
experience themselves? 


SECOND QUERY. 


Does the ministry among you tend to promote the 
spiritual growth of the membership, building it up in the 
faith that is in our Lord and Saviour, Jesus Christ? Is 
your ministry such as to spread the message and teaching 
of Christ and to establish His Kingdom in the hearts of 
menr Is there a growth of such ministry in your Meetings? 


THIRD QUERY. 


Do you endeavor to practice and promote Christ’s 
way of lifep Do you endeavor to stimulate in your Meeting 
a sense of religious responsibility towards attenders at 
your Meetings, towards your neighborhood, and especially 
towards those people who are without Church affiliations? 
Have you, as Ministers and Elders, a concern for the 
spread of the Gospel among all people? 


83 


FOURTH QUERY. 


Does there seem to be a growth in spiritual life in 
your Meetings? Have there been any convincements? 


ADVICES FOR MINISTERS 
AND ELDERS 


TO. BE READ AT LEAST ONCE EACH YEAR IN PREPARATIVE 
AND QUARTERLY MEETINGS OF MINISTERS AND ELDERS. 


It is earnestly and affectionately advised that Min- 
isters and Elders endeavor to maintain essential unity one 
with another and with the Meetings of which they are 
members. They should be careful regularly to attend 
Meetings for Divine Worship and those for the transaction 
of the business of the Society and they should encourage 
their families also to attend. They should endeavor to 
bring up those under their care in the simplicity which 
accords with our religious profession. They should aim to 
show forth the Christian spirit by leading upright, helpful 
and loving lives. 

In the development and exercise of their respective 
gifts, Ministers and Elders should be helpful one to an- 
other. They should encourage those whose ministry gives 
evidence of proceeding from the Divine Source, should 
caution them against whatever might hurt their service, 
and should kindly admonish those whose ministry does 
not contribute to the life of the Church. 

Let all be so filled with the Spirit of Christ that others 
may see and recognize in them the fruits of the Spirit. And 
let all dwell in that which gives ability to labor successfully 
in the Church of Christ and so adorn the doctrine which 
they commend to others. 


84 


MEMORIALS 


Monthly Meetings through their Quarterly Meetings 
are directed to furnish to the Yearly Meeting each year a 
list of Ministers and Elders in their membership who have 
died in the course of the year. 

If a Monthly Meeting, after serious consideration, 
believes it right to prepare a memorial of a deceased mem- 
ber, such a memorial shall, after approval by the Monthly 
Meeting, be sent up to the Quarterly Meeting. If it passes 
the Quarterly Meeting, it shall then be forwarded to the 
Representative Meeting for examination, and if approved 
by that body, it shall be laid before the Yearly Meeting. 

Brief memorial minutes may take the same course. 


FAMILY VISITS 


As the visiting of Friends in their families, in the 
opening of heavenly wisdom, is a service which has often 
been blessed to both visitors and visited, this Yearly 
Meeting has from time to time recommended such visiting 
to the serious attention of Quarterly and Monthly Meetings. 
It is desired that concerns of this nature may be tenderly 
cherished, and those who are rightly exercised therein, 
encouraged to move forward in due season, in a humble 
dependence on the Shepherd of Israel. He not only puts 
forth His own, but goes before and richly rewards with 
spiritual comfort and peace all who are faithful to His 
appointments. 

If the concern of a Friend to visit the families of a 
Monthly Meeting of which he is not a member be laid 


85 


before and approved by the Monthly Meeting where he 
belongs, and a certificate or minute thereof be granted, 
before engaging in the visit he is to spread the concern 
before the Monthly Meeting whose families it is proposed 
to visit, and when the concurrence thereof is also obtained, 
the necessary care should be extended to aid him in the 
performance of the service. This regulation is also to 
extend to such Friends as may come from other parts on 
religious visits to meetings within the limits of this Yearly 
Meeting. 


OVERSEERS 


The position of Overseer is one of privilege and re- 
sponsibility before God; let no one called to it lightly 
excuse himself from sharing in this work, but prayerfully 
endeavor to fulfil the charge to tend the flock of God, not 
by constraint, but willingly. By such service the body is 
united in Christ. 

Monthly Meetings are advised to appoint, on nomina- 
tion by a committee, at least two men and two women 
Friends as Overseers. As the duties of these officers are 
varied, the meetings should be careful to select persons of 
different ages, gifts and qualifications who are earnest 
Christians and truly concerned Friends. 

These appointments should be reviewed at least once 
in three years; and it should be borne in mind that changes 
in these appointments at suitable times may contribute to 
the life of the meeting. 

Overseers are urged to consider the many kinds of 
service involved in the oversight and shepherding of the 
flock. The meeting places upon them a special responsi- 


86 


bility for the various activities set forth in this chapter, 
but in so doing does not relieve its other members of their 
duty and privilege of sharing in any or all of these concerns 
of the church, which may often be carried out to better 
advantage by other members than by the Overseers them- 
selves. | 

By periodic conference and prayer together the Over- 
seers should carry on their work in a spirit of consecration 
and love. So far as practicable, they should become per- 
sonally acquainted with the individual members, should 
visit them in their homes, and should mingle with all 
members and attenders in a spirit of Christian courtesy 
and affectionate interest. 

The visitation of the sick and the extension of sym- 
pathy and assistance to families in times of serious illness 
or other trouble is an important service with which Over- 
seers should charge themselves. 

They should foster such influences as tend to promote 
the religious life of the children and young peopleof the 
meeting, whether members or non-members, and to give 
to them and to all inquirers an understanding of the prin- 
ciples and practices of Friends. Definite arrangements to 
this end should be made. Young people often desire to be 
used in the life of the church. Overseers should be thought- 
ful of such, and when possible, help them to satisfy this 
right and natural desire. 

They should pay special attention to new members. 
While at first their chief responsibility toward these may 
be to speak a word of welcome, a further duty may be to 
offer means of instruction in the principles of our Society. 

With the general interest in mind they should encour- 
age plans by which the membership may be assembled 
periodically, preferably at the meeting-house, where some 
matter of serious character should be presented; this 


87 


ought not to degenerate into an occasion of mere enter- 
tainment, but should be uplifting. Through this channel 
latent talents may be developed. 


Overseers shall receive and consider applications for 
membership before they are forwarded to the Monthly 
Meeting. 

It is suggested that Ministers, Elders and Overseers 
periodically meet together and report to the Monthly 
Meeting the result of their deliberations on the spiritual 
condition of the membership, on the relations of the mem- 
bers to one another and to the world, on the Christian 
work in which they are engaged, or on any other matters 
that vitally affect the life of the meeting. 


It is directed that Overseers keep a list of the entire 
membership, which shall be compared annually with that 
of the Recorder, and that once a year they go over the 
list of members and plan that each resident member of 
the meeting be visited by one of their number. It is also 
recommended that letters be written to all distant mem- 
bers at least once a year, or oftener when circumstances 
warrant. 


Overseers may often be able to encourage and assist 
members to be present at week-day meetings and attend, 
to a reasonable extent, on committee appointments. 


Overseers should inform those contemplating marriage 
of the method of procedure as outlined in our Discipline 
and should advise them as they may seem to need as- 
sistance. 


Overseers should be ready to consider sympathetically 
the difficulties and delinquencies of any of the members, 
and to help them in a tender and loving spirit. Only after 
such faithful care has proved ineffectual are the Overseers 
to call in the help of the meeting. 


88 


Overseers should take prompt steps to end differences 
between members, should any arise and become known. 
If their efforts are unsuccessful, it devolves upon them to 
have the differences arbitrated, or otherwise adjusted. 

If a member becomes embarrassed in his financial 
affairs or fails to meet his obligations, the Overseers should 
willingly offer advice and in every way possible endeavor 
to show him an honest and honorable way out of his 
difficulty. 


QUERIES AND ADVICES 


The greatest value of the Queries lies in their challenge 
and appeal to us individually; therefore at the reading of 
them, we should first search our own hearts in the light of 
the Holy Spirit and carefully ponder these questions for 
our personal answer. In this spirit of individual respon- 
sibility, we should be better fitted to consider the answers 
prepared for the superior meetings. These should be 
compiled as fully as the nature of the query will permit in 
order that the Yearly Meeting may enter into sympathy 
with the condition of its membership and be able to give 
advice and assistance as occasion may require. Subordinate 
meetings reporting to the Quarterly Meetings next pre- 
ceding the Yearly Meeting are directed to read the Queries 
together with the Supplementary Queries subjoined, with 
the answer to each (prepared by the Overseers when 
practicable) and to consider them deliberately. The answers 
adopted shall be sent to the superior meetings, and the 
Quarterly Meetings shall in like manner prepare and for- 
ward summary answers to the Yearly Meeting. Monthly 
Meetings may at their discretion also forward such an 


89 


account of their activities, not covered by the answers, as 
may seem to be interesting and profitable. 


At Quarterly Meetings held in the Eleventh or Twelfth 
Month, and in subordinate meetings reporting to them, the 
advices are to be read in such a manner as will impress 
their importance. As provided in the following paragraph, 
the reading in the subordinate meetings may be accom- 
plished on First-days. 


Because of the nature and importance of these Queries 
and Advices, and the quickening influence which they 
should exert in shaping our daily lives, it is recommended 
that they be read once in the year at the time of a First- 
day meeting for worship, where they will reach others who 
meet with us as well as our own members; the Queries at 
the First-day meeting preceding the meeting for discipline 
in which the answers are to be considered, and the Advices 
at the meeting held on the first First-day in Tenth Month. 


QUERIES. 


TO BE READ AT THE FIRST-DAY MEETING PRECEDING THE 
MEETING FOR DISCIPLINE IN WHICH THE ANSWERS ARE 
TO BE CONSIDERED. 


First—Are all your religious meetings for worship and 
for discipline regularly heldP How are they attended? Is 
the hour for gathering observed? Are they occasions of 
true devotion and of living spiritual experience? Do you 
individually take your right share of responsibility in ser- 
’ vice for the meeting? 


Second—Do you seek to live in Christian love one 
toward another? Do you manifest a forgiving spirit and 
a care for the reputation of others? Where differences 
arise, are prompt endeavors made to end themp 


QO 


Third—Do you uphold and cherish a waiting spiritual 
worship and a free gospel ministry exercised in the fresh 
life and power of the Holy Spirit? And are you concerned 
to foster the use and growth of the spiritual gifts of your 
members? 


Fourth—Do you endeavor to express in your daily 
life the love and brotherhood which Jesus Christ lived and 
taught? Are you concerned to extend to others oir message 
as Friends? Do you seek to co-operate with others in 
spreading the Kingdom of God? 


Fifth—In your daily lives are you concerned to ex- 
emplify the sincerity and simplicity which accord with 
the Gospel of Christ? Are you frequent in the reverent 
reading of the Holy Scriptures? 


In recreations are you watchful to avoid those that 
may prove a hindrance to yourselves or to others, and to 
choose those that will strengthen your physical, mental 
and spiritual lifep Are you careful to guard against worldli- 
ness, self-indulgence and display? Do you avoid and dis- 
courage the unnecessary use and handling of intoxicants 
and habit-forming drugs? 

Sixth—Do you maintain a faithful testimony against 
oaths and all military training and service, as inconsistent 
with the precepts and spirit of the Gospel? Do you also 
avoid betting, lotteries, gambling of every kind, and 
speculation or business transactions based on the principle 
of gambling? 

Seventh—Are you careful to train those under your 
charge in the observance of their religious duties and to 
impress upon them the importance of good reading, whole- 
some amusements and helpful associations? Do your 
young people receive the loving care of the meeting, and 
are they brought under such influences as tend to promote 


Ol 


their religious life and to give them an understanding of 
the principles and practices of Friends? 


Eighth—Are you punctual in keeping promises, just 
in the payment of debts, and honorable in all your dealings? 
Are you careful to keep to moderation in your standards 
of living and your pursuit of business, remembering that 
spiritual growth, family life, the interests of the church 
and public welfare call for their due share of your time and 
thoughtr 


SUPPLEMENTARY QUERIES. 


TO BE ANSWERED BY MONTHLY MEETINGS ONCE A YEAR, 
PRIOR TO YEARLY MEETING, BUT NOT TO BE READ 
IN MEETINGS FOR WORSHIP. 


First—What ministers and elders have died, and whenP 


Second—What new meetings have been established? 
and have any meetings been discontinued? 


Tbird—Is care taken to keep a regular record of all 
changes in membership, in the book provided for the pur- 
pose by the Yearly Meetingr Is the recorder’s list of 
members compared with that of the overseers, before this 
query is answered? Does the recorder make annual report 
to the Monthly Meeting as directed by the Discipline? 
Do your overseers keep a list of non-members married to 
members and of their minor children? Do they keep a list 
of attenders who are not members? 


Fourth—Are Friends who are in need of material 
assistance duly relieved as the cases require? Are they 
helped in securing education for their children? 


Fifth—Are schools established for the education of our 
youth, under the care of teachers of Christian character in 
sympathy with the ideals of Friends and superintended by 
committees of the Monthly or Preparative Meetings? 


Q2 


Sixth—Do you exercise care to deal with those who 
are delinquent in conduct, for their restoration, in the spirit 
of meekness, without partiality or unnecessary delay? 
When such efforts fail, do you endeavor to place righteous 
judgment upon their conduct? 

Seventh—Are the queries addressed to the Quarterly 
_and subordinate Meetings read and answered therein, and 

are the advices read as directed? Are the queries and ad- 
vices also read once in the year at the time of a First-day 
meeting for worship as recommended?’ 


In addition to answering the fifth supplementary 
query, it is directed that all Monthly Meetings shail 
annually report the educational statistics of their youth in 
order that the same may reach the Quarterly Meeting 
next preceding the Yearly Meeting, using the blank forms 
furnished by the Secretary from the central office in Phila- 
delphia. These reports are to be forwarded along with 
other papers to the respective Quarterly Meetings, which 
in turn will summarize and forward them to the Yearly 
Meeting. 


ADVICES. 


TO BE READ AT A MEETING HELD ON THE FIRST FIRST-DAY 
IN THE TENTH MONTH. 


Friends are advised carefully to inspect the state of 
their finances at least once in the year, and to make pro- 
vision for the settlement of their outward affairs while in 
health. 


Meetings are enjoined to care for timely renewal of 
trusts: also, to see that all public gifts and legacies are 
strictly applied to the uses intended by the donors. When 
this becomes difficult or impracticable early application 


93 


should be made to the Representative Meeting for advice 
or assistance. 

We would discourage membership in secret societies 
since we believe that these are incapable of producing any 
good which might not be effected by safe and open means, 
and that the pledge to secrecy is in itself a surrender of 
manly independence which tends to moral decadence and 
spiritual loss. 

We urge our members to avoid all use of intoxicating 
liquors and actively to uphold the cause of total abstinence. 
We urge also the avoidance of tobacco and narcotic drugs. 


Friends should instruct their children in the way of 
life which we, as a Religious Society, have professed, and 
teach them the principles which have guided us. They 
should strive to lead them to Jesus Christ, “the Way, the 
Truth and the Life.” To follow Him loyally, fearlessly 
and gladly is to find “that life which is life indeed.”’ 

May we keep a close and understanding sympathy 
with our children. May we meet the responsibilities of 
parenthood intelligently and reverently and ask for the 
wisdom of the Holy Spirit to guide us. May we help our 
children to wise choice in reading, recreation, friendship 
and social relationships, that all their interests may make 
for Christian character and spiritual growth. 

Friends are advised to watch carefully over the edu- 
cation of their children and to place them in schools which 
will not only build them up physically and mentally, but 
will foster their moral and spiritual life. 

We believe that marriage is an ordinance of God and 
that He alone can rightly join man and woman therein. 
When any contemplate marriage may they seek Divine 
guidance without which it will lack the highest consumma- 
tion. At such a time the loving and sympathetic counsel 


94 


of parents may be most helpful and the unity of family 
ties be strengthened as children turn to parents for under- 
standing and advice. Marriage is a most serious and 
important experience. It is a happy and helpful one, if 
mutual love, unselfishness and service inspire it. Let us 
realize that unity in religious belief and practice is a strong 
bond and that character and disposition are more important 
considerations than wealth or position or other worldly 
advantage. 

In the growing complexity of life, let us strive to 
keep true to our ideals of sincerity and simplicity, to keep 
before us the essential truths and test our lives by them, 
and to keep our family life from the distractions of useless 
activities. Let us seek for that inward faith which shall 
be as a rock foundation and for that peace which shall 
hold firm in outward confusion. 

As followers. of Christ let us remember that we are 
called to help in establishing the Kingdom of God on earth. 
May our sense of brotherhood with all men be strong, 
leading us as workers, as employers and in all other re- 
lations to make the chief aim of our lives service rather 
than gain. May it inspire us to earnest efforts after a 
social order in which no one is hindered in his development 
by meagre income, insufficient education and too little 
freedom in directing his own life. May it lead us not only 
to minister to those in need, but to seek to understand the 
causes of social and industrial ills, and to do our part as 
individuals and as a Society for their removal. 

Let us be earnest about the spread of Christ’s message 
of love among those who have not heard it, and support 
the work of missions both at home and abroad, that the 
command to preach the gospel among the nations may be 
fulfilled. Let us guard ourselves against religious intoler- 
ance and cherish in our hearts a spirit of love for all men. ' 


95 


War is contrary to the life and teaching of Christ. 
Our spirits should be daily renewed from the Source of all 
strength that in all relations we may manifest magnanimity 
and a tender, all-embracing Christian charity, and that in 
times of testing, our faith, courage and constancy may be 
strong in the face of misunderstanding and persecution. 


May parents and teachers purge their hearts of hate 
lest inadvertently they poison the sensitive souls entrusted 
to their care and nurture. The youth should not be heirs 
of the hatred and prejudices engendered by past wars, but 
in the home and in the school should be instructed in the 
Divine way of overcoming evil with good, of loving the 
persecutor, and of going the second mile. 


The peace testimony of the Society of Friends is not 
merely a negative abstaining from all that makes for war, 
but is the positive exercise of good-will in human relation- 
ships. May our members therefore lend their influence to 
all that strengthens the growth of international friendship 
and understanding, and give their active support to move- 
ments that substitute co-operation and justice for force. 
Let us encourage all efforts to overcome race, national and 
class prejudices and antagonisms. 

From its beginning the Society of Friends has held 
that war is contrary to the spirit of Christ. Let us “live 
in the virtue of that life and power that takes away the 
occasion of all wars.’ Let our message be one of positive 
good-will and let us give our aid to all influences which 
strengthen international understanding and world fellow- 
ship. 

The First-day of the week should be a time for worship 
and religious service, for fostering family life, for rest and 
leisure; when we may turn our minds from the more 
material round of daily life to intellectual and spiritual 


96 


refreshment. Its observance has been precious to Friends 
and we desire to hold fast that which is good in this respect. 

May we be diligent in attendance at our meetings for 
worship and strive to come to them with a sense of our 
individual responsibility so that we may not mar or hinder, 
but rather contribute to that purity and freedom of the 
spirit in which, as united worshippers, we find communion 
with Him who is the Head of the Church. 

In our business meetings also, and in all the duties 
connected with them, may our members make use of their 
gifts. As it is the Lord’s work, let it be done as in His 
sight, in the peaceable spirit and wisdom of Jesus, with 
dignity, forbearance and love of each other. 


“Dear Friends, keep all your meetings in the authority, 
wisdom and power of truth and the unity of the blessed 
spirit. Finally, dear Friends, let your conduct and con- 
versation be such as become the Gospel of Christ. Exercise 
yourselves to have always a conscience void of offense 
toward God and toward men. Be steadfast and faithful in 
your allegiance and service to your Lord, and the God of 
peace be with you.’’* 


APPLICATIONS FOR MEMBERSHIP 


When a person desires to be joined in membership 
with us, he should apply to the overseers of the Monthly 
Meeting to which he would belong. When they are satisfied 
that the application should receive the attention of the 
Monthly Meeting, they should refer it to the meeting, with 
any information concerning it they may deem advisable. 


*Phila. Yearly Meeting Discipline, 1903 edn., p. 88. 





97 


The Monthly Meeting should then appoint a judicious 
committee, unless under exceptional circumstances the 
previous service of the overseers be deemed sufficient. This 
committee should have a serious conference with the ap- 
plicant, in order to ascertain how fully he understands and 
is convinced of our religious principles. They should also 
make some inquiry as to his life and conduct. This com- 
mittee should report to a future meeting their sense of the 
applicant’s state of mind and of their judgment as to the 
acceptance of the application. In either case, if the meet- 
ing, after due consideration, is satisfied that the application 
should be granted, a minute should be made recording the 
applicant a member of our Religious Society. A committee 
should be appointed to inform him of the decision of the 
meeting. 

If the person is a minor for whom application for 
membership is made, the consent of his parents or guardians 
should, if practicable, be obtained. If the parents or 
guardians of a child desire that he be joined in membership 
with us, they should apply to the overseers in his behalf. 
The procedure is then the same as in the case of those 
making application for themselves, except that the overseers 
or the committee appointed by the Monthly Meeting, 
should ascertain the reasons for making the application 
and the likelihood that the child will be brought up with 
a knowledge of our principles and in sympathy with the 
manner of life and conduct which accord with the gospel 
of Christ. 

In the case of a person whose residence is remote from 
meetings of Friends, who has never been a member of our 
Religious Society, but has been convinced of our principles 
and is desirous of being received into membership, the 
Monthly Meeting to which such application may be made 
is authorized to act upon it in the same manner as if the 


98 


residence of the individual were contiguous to that meeting. 
Where a personal interview is impracticable, the Monthly 
Meeting is authorized to communicate with the individual 
in some other way. 


CERTIFICATES AND REMOVALS 


Speaking generally, we regard it as essential to the 
best welfare of the Society and of all concerned that mem- 
bership should rest in the Meeting within whose limits the 
individual resides, unless peculiar circumstances modify 
the situation, as is the case in some city Meetings. 

When Friends remove to the neighborhood of an- 
other meeting, the Monthly Meeting to which they belong 
should promptly issue a notice (on the form prepared for 
the purpose) commending them to the Christian interest 
of the former body. 

In case the new residence is likely to continue for a 
considerable length of time, Friends are advised to apply 
to their respective meetings for Certificates of Removal to 
the meeting near which they are sojourning or settled. 
Failing this the Monthly Meeting, if it is deemed best to 
do so, may transfer the membership. 

Pending transfer of membership both meetings should 
co-operate in discharging their responsibility toward the 
members so situated. 

Before issuing a Certificate of Removal, Monthly 
Meetings should make careful inquiry through a committee 
appointed for the purpose as to the conduct of the Friend 
in question, including his clearness in financial matters, and 
if no obstruction appears the committee is to prepare a 
certificate recommending him to the Christian care of the 


99 


meeting to which he is to be joined. This certificate on 
being approved by the Monthly Meeting, should be signed 
by the clerk or clerks and forwarded to the corresponding 
officers of the Monthly Meeting to which it is addressed. 

Monthly Meetings shall not issue Certificates of Re- 
moval for members who are not in good standing or when 
the removal will embarrass the receiving meeting. 

All certificates issued by Monthly Meetings should be 
prepared in duplicate; one copy to be filed by the issuing 
meeting. When a Certificate of Removal addressed to a 
Monthly Meeting is produced therein, it is recommended 
that it should be accepted unless sufficient reason appears 
to the contrary; in which case the certificate may be re- 
turned to the meeting which issued it. In every case the 
clerk of a meeting receiving such a certificate should 
acknowledge its receipt, but it shall not constitute a transfer 
of membership until the meeting to which it is addressed 
has accepted it and sent to the issuing meeting a written 
notice to that effect. 

Monthly Meetings are to appoint two or more Friends 
to welcome persons whose certificates have been accepted 
and to invite them to business and other meetings. 

Certificates of Removal for recorded ministers within 
the Yearly Meeting shall include information of this 
position. The official position of elders may be trans- 
ferred within the Quarterly Meeting, but that of overseers 
is limited to the Monthly Meeting in which they were 
appointed. 

When a Certificate of Removal, or a letter of recom- 
mendation on behalf of any person is produced from a 
meeting of Friends not belonging to our Yearly Meeting, 
it is directed that it be introduced to the meeting through 
the overseers, and the Monthly Meeting shall then exercise 
its judgment as to the reception of such certificate. Its 


1G0 


acceptance shall constitute a transfer of membership only. 

When an applicant for membership produces a letter 
of recommendation from a meeting outside of our Yearly 
Meeting, or from another religious denomination, it should 
be referred to the overseers, who, if satisfied with the 
situation, shall make a favorable recommendation to the 
Monthly Meeting. 

If a member in good standing wishes to unite with 
some other body of Christians, the Monthly Meeting may 
grant him a letter stating his Christian standing. When 
the other body has acknowledged the acceptance of such 
letter his membership with Friends shall cease. 

The recorder of the Monthly Meeting shall keep on 
file all certificates received and a copy of all certificates 
issued by the meeting. 

Monthly Meetings may furnish members proposing to 
travel or to sojourn at a distance, letters of introduction 
to Friends or other Christian bodies. Such letters shall 
show their membership and Christian standing, and recom- 
mend them to those amongst whom they may come, but 
these letters transfer no rights of membership. 


RESIGNATIONS AND DISOWNMENTS 


If a member signifies to his Monthly Meeting a desire 
to resign his right of membership, the meeting should not 
consider itself absolved from further care of such member, 
but should appoint a judicious committee to visit him and 
endeavor to win him back into fellowship with Friends. 

If, however, the circumstances of the case are already 
well known to the overseers, and they are satisfied that 


101 


the decision of the member is not likely to be altered by 
such friendly effort, the resignation may be accepted with- 
out the appointment of a committee. Letters written in 
acceptance of resignation should always manifest an affec- 
tionate regard for the person so severing his connection 
with our Society. 

If any of our members become negligent of their 
duties as Christians, or profess beliefs or engage in practices 
which are not in accord with the gospel of Christ, or are 
contrary to the regulations of the Discipline, the overseers 
should take occasion to visit such, in a spirit of meekness 
and Christian love, in order for their help. They should 
endeavor by instruction, by counsel and by loving entreaty 
to win them to a true unity with us in profession and 
practice. 

If, after patient care and waiting, this labor of love 
fails in its object, and the overseers believe that they have 
done all they can, the case may be reported to the Monthly 
Meeting. The Monthly Meeting should then appoint a 
committee to give the matter further consideration, who 
should endeavor by all means possible, in tender Christian 
love, to restore the person concerned to a right attitude of 
mind and spirit. As long as there is reasonable ground for 
hope that attention to the matter may be beneficial, the 
case should be continued. When, however, the Monthly 
Meeting, after deliberate consideration, feels that the 
person by his continued attitude of mind shows that he is 
no longer truly a Friend, it should request the committee, 
or such other Friends as may be appointed, to prepare a 
testimony of disunity, to be produced at a future meeting. 
In all cases when such a minute of disunion has been issued 
by a Monthly Meeting, the individual concerned should, 
if possible, be furnished with a copy and informed of his 
right of appeal. 


102 


This is the extent of our censure against a person who 
continues contrary to our religious principles and practices; 
he is disowned as a member of our religious society. When 
this action is taken, it should be in such disposition of 
mind as may convince the person concerned that we sin- 
cerely desire his recovery and restoration, considering 
ourselves, lest we also be tempted. 


ACKNOWLEDGMENTS 


When the profession or conduct of any of our members 
has called for the attention of the Monthly Meeting, or of 
the overseers, and the individual concerned has come to a 
recognition of his error, it may be desirable that, subject 
to the advice and approval of the Monthly Meeting com- 
mittee or of the overseers, a written acknowledgment 
should be presented to the Monthly Meeting for its con- 
sideration. 

When a person who has lost his membership and has 
removed into the limits of another Monthly Meeting 
desires to be reinstated, he may make application either 
to the meeting to which he formerly belonged or to that 
within the limits of which he is residing. In the latter 
case, the meeting before complying with his request is to 
correspond with his former meeting and obtain its view 
as to his being reinstated. 


DROPPING MEMBERS 


In case any member passes out of the knowledge of 
the Monthly Meeting to which he belongs, and the over- 
seers of the meeting are unable to communicate with him, 


103 


or if he formally joins another religious denomination, 
they may present the case to the Monthly Meeting, which, 
at its discretion, may make a minute reciting the circum- 
stances and declaring that the person no longer retains a 
right in our Religious Society. 

Should a person thus ceasing to be a member after- 
wards apply to a Monthly Meeting to be received into 
membership again, if the meeting to which the application 
is made believes him to be prepared for religious fellowship 
with Friends, it should record him a member of the meeting. 


REINSTATEMENTS 


If a person who has lost his right of membership 
desires to become again a member of our Religious Society, 
he may make application to the overseers of the Monthly 
Meeting which he wishes to join, and the same procedure 
should be followed as in other applications for member- 
ship. (See page 96.) 


DEALING WITH OFFENDERS 


Christianity was exhibited to the world by its Divine 
Author as an intimate, human fellowship. He gathered 
twelve disciples into His original society of friends. The 
twelve represented a very wide range of temperament, 
experience and character. Under the stimulus and training 
of His Spirit they at times witnessed the fusion of all their 
diversity into unity of purpose and aim. He taught them 
by the parables of the lost sheep and the prodigal son that 
one of the greatest functions of the Church and its members 


104 


is to seek and to restore the erring and the lost. Nothing 
less than this ideal can meet the demands of a Christian 
society. For their own sakes and for the spreading of the 
Gospel of Christ all the members must be brought into 
fellowship and co-operation with one another. 

On the practical side, “being members one of another 
in Christ’’ develops the spirit of helpfulness in many ways. 
The ability to minister to “the brother overtaken in a 
fault”’ is bestowed upon some. At times through an in- 
dividual, or upon occasion through a group, the hand of 
restoring love is extended with comforting results. Mem- 
bers and meetings should keep this ideal before them in 
every effort to deal with those who violate the moral law, 
or bring discredit upon our well known principles. 

The apostolic injunction (Galatians vi: 1): “ Brethren, 
even if a man be overtaken in any trespass, ye that are 
spiritual restore such an one in a spirit of meekness; looking 
to thyself, lest thou also be tempted,” represents a first 
step in any such procedure. Where it fails, overseers are 
to lend their combined efforts to the case. When it seems 
right to take a further step, the Monthly Meeting should 
be called on to use its resources of feeling and judgment. 
It should appoint a committee to review the facts and to 
have such interviews as may seem profitable. Upon their 
report to the meeting, if they have failed in the desired 
reconciliation, a testimony of disownment should be re- 
corded. Great care should always be taken in making 
such a record that the meeting and individual members 
maintain the spirit of restoring love and that, while they 
condemn a disorderly act, they tenderly desire a restoration 
to fellowship, 


ARBITRATION 


Should a difference or controversy arise among our 
members of such a character as cannot Le adjusted by the 
labors of interested Friends or the overseers, it should be 
submitted to arbitration under the direction of the meeting 
in the following manner. 


Let the party who thinks himself aggrieved calmly 
and kindly request the other to comply with his demand; 
and, if this be disputed, the complainant, or if he lives at 
too great distance, some Friend whom he may authorize, 
should take with him one or two of the overseers, or other 
discreet Friends, and in their presence repeat the demand. 


If this step also fails, the parties should be advised 
to choose a suitable number of Friends as arbitrators, and 
mutually engage by bond, or other written instrument 
adapted to the occasion, to abide by their determination. 


Should this proposal be acceded to, and arbitrators be 
chosen, they ought, as speedily as circumstances permit, 
to appoint time and place, and attend to the business 
without unnecessary delay; giving the parties a fair and 
full hearing in the presence of each other, but listening to 
neither of them apart, nor suffering their own sentiments 
to be known until they have fully digested the subject, and 
come to a clear decision, which they should be careful to 
do within the time agreed on. 

If either of the parties refuses to submit the matter 
in dispute to arbitrators; or, when that is done, neglects 
to give his attendance when desired, without a sufficient 
reason being assigned; or does not abide by the award 
when issued; the offender should be complained of to hts 
Monthly Meeting; and if he cannot be brought to a due 


106 


sense of his error, the said Meeting should declare its 
disunity with him, unless such person make it evident to 
the satisfaction of the meeting, or to a committee thereof, 
that the award is erroneous and unjust, in which case, the 
matter in dispute may be referred either to the same or 
other arbitrators, as the meeting shall judge best; and 
their award shall be final; after which, if either of the 
parties at variance proves so regardless of peace and unity 
as not to acquiesce in such corrected determination, the 
Monthly Meeting to which he belongs should an ect in 
the case as best wisdom may direct. 


Where arbitrators are at a loss for want of legal 
knowledge, it may be proper for them, at the joint expense 
of the parties, to take the opinion of counsel learned in 
the law, in order to come to a proper judgment in the 
matter. They should reject no evidence or witness offered, 
nor receive any but in the presence of both parties; and 
in their award, they need not assign any reason for their 
determinations. 


In disputed matters there may be circumstances which 
would make it inadvisable to comply with the foregoing 
wholesome method of procedure. Examples of such are:— 


First—That the party may abscond, or leave the 
country with design to defraud his creditors; or second— 
That the procedure through the meetings, by reason of 
the time it must necessarily take, might be manifest damage 
to the creditor or claimant, as in cases of apparent danger 
of bankruptcy, or when the party is overloaded with debts, 
and the creditors are pressing their claims; or third, That 
there may be danger of future damage to such as submit 
thereto, as in the case of executors, administrators, or 
trustees. It is therefore advised in any such case that the 
aggrieved party, or one acting in fiduciary capacity, apply 


107 


to the overseers of the Monthly Meeting to which the 
other party belongs, for permission to begin legal action 
of a sort appropriate to the case. Such permission may 
be granted by the overseers if they believe the facts as 
briefly stated warrant such a course, and that our Friendly 
method of settlement would be unsafe. When permission 
is granted, everyone concerned is tenderly cautioned to 
behave himself towards the others in brotherly love, 
decency and moderation, without anger or animosity. 
Should any of our members disregard the Scriptural order 
prescribed by our Discipline in regard to going to law, he 
should be dealt with by the Monthly Meeting to which 
he belongs. 

As it may sometimes occur that a member, either 
through a misunderstanding of the business, or from an 
improper influence, may present a complaint against an- 
other member, the overseers, after fully hearing both 
parties, and being decidedly of opinion that the case does 
not require a reference to arbitrators, are to advise a 
speedy settlement of the case. If this prove ineffectual, 
and the complainant remains dissatisfied, he may have 
the liberty to inform the Monthly Meeting where the 
other party is a member, without mentioning any name, 
that having a matter in dispute with one of their members, 
he is desirous of their assistance in order toa settlement 
thereof. The said meeting is then to appoint a judicious 
committee to inquire into the propriety of leaving the 
matter to arbitration. If they judge the complaint ought 
to be referred, they are so to advise. If either party 
refuses to comply, the Monthly Meeting of which he is a 
member is to be informed thereof, to take up the case 
accordingly and endeavor to bring the business to a speedy 
issue, that our Christian testimony to peace and concord 
may be duly maintained; but if the committee of the 


108 


Monthly Meeting, where the assistance has been requested, 
concurs in judgment with the overseers of the other meet- 
ing, the complaint is to be dismissed. 

It is desired that persons differing about worldly 
affairs do, as little as may be, engage Friends in the ministry 
as arbitrators in such cases. 


APPEALS 


While Friends agree that the right of appealis a just 
privilege, it is affectionately desired that in the spirit of 
the Gospel of Christ all our members may labor to maintain 
good order and harmony in the church and that all may 
be careful to determine issues as they arise and thus be 
instrumental in preventing appeals from being taken. 

When a member who has been under dealings by a 
Monthly Meeting is dissatisfied with its decision, he may 
file with the next Monthly Meeting, or the one succeeding 
it, his appeal to the Quarterly Meeting for its review of 
the case. The Monthly Meeting shall enter the same upon 
its minutes and fully inform the Quarterly Meeting thereof, 
with copies of all minutes and reports of committees re- 
lating to the subject. A committee of three shall be 
appointed by the Monthly Meeting to represent it in the 
case before the Quarterly Meeting. 

When a Quarterly Meeting receives a notice of appeal 
from a Monthly Meeting, it shall refer the subject to a 
committee, omitting from the appointment members of 
the Monthly Meeting appealed from. The committee 
shall carefully and deliberately examine all the proceedings 
in the case, and give the appellant and the Monthly Meet- 
ing’s committee and their witnesses a full hearing. If it 
be found that the offense has been rightly adjudged and 


109 


the charge substantiated and that the proceedings have 
been in accordance with the Discipline, the committee is 
so to report to the Quarterly Meeting, and that meeting, if 
it approves of the report shall confirm the judgment of 
the Monthly Meeting and inform the appellant of the result 
and of the further right to appeal to the Yearly Meeting. 

But if it be found that the offense has not been cor- 
rectly adjudged, or that the charge has not been sufficiently 
sustained, or that by any irregularity in the proceedings, 
the rights of the appellant have been infringed, the com- 
mittee shall report in accordance therewith, and the Quar- 
terly Meeting, if it approves of the report, shall set aside 
the judgment of the Monthly Meeting. A Monthly Meet- 
ing may appeal to the Yearly Meeting in a case where it 
may feel aggrieved by the decision of the Quarterly Meeting 
and the same privilege is accorded to the individual. 

In all cases where the judgment of a meeting is set 
aside, the ground of such decision must be entered upon 
the minutes, and the meeting affected informed thereof. 
If that ground be one of irregularity of proceeding only, 
the meeting shall be at liberty to take up the case again 
and correct its error. 

Should the appellant be dissatisfied with the decision 
of the Quarterly Meeting, he may file with the next Quar- 
terly Meeting, or the one succeeding it, but none later, his 
appeal to the Yearly Meeting for its review of the case. 
The Quarterly Meeting shall enter the same upon its 
minutes, inform the Yearly Meeting thereof, and appoint 
a committee of three, or more, to represent it in the case 
before the Yearly Meeting, or a committee of the same. 

An appellant shall have the right to be present during 
the appointment of the committee in his case, and objec- 
tions which he may then make to persons nominated on 
the committee are to be judged of by the meeting. 


110 


When a Quarterly Meeting has become so reduced as 
to consist of only two Monthly Meetings, and an appeal 
is presented to its notice, it is to make a minute thereof, 
and appoint a few Friends to attend the Yearly Meeting 
with the minutes and proceedings in the case, and to give 
the necessary information to such committee as may be 
appointed by the Yearly Meeting, duly to consider and 
determine the same. 

The committee appointed by the Yearly Meeting in a 
case of appeal from a Quarterly Meeting shall examine 
into and judge of the nature of the offense, and the pro- 
ceedings in the case, and they shall fully consider the state- 
ment of the appellant and that of the respondents, and 
also the minutes of the Monthly and Quarterly Meetings 
in the case, and shall report to the Yearly Meeting. The 
decision of the Yearly Meeting shall be final. 


In every case of appeal the decision shall be recorded 
upon the minutes of the superior meeting, and the clerk of 
that meeting shall forward a transcript thereof to the 
meeting or meetings whence it came, with instructions to 
enter the same upon their minutes. 


RIGHTS OF CHILDREN 


The right of membership in this Yearly Meeting of 
the Religious Society of Friends extends to any child born 
of parents in membership. 

It extends also to any child whose father or mother is 
a member at the time of its birth, provided both parents 
were members at the time of marriage. 

Children who are not members by birth may be re~ 
ceived into membership by action of a Monthly Meeting, 


i 


in accordance with the procedure provided for convinced 
persons. If of suitable age, they may make application 
for themselves; in other cases application on their behalf 
should be made by their parents or guardians, except as 
provided under the caption Applications for Membership. 
(Par. 2, page 97.) 

When the parents of an infant are members of different 
Monthly Meetings at the time of its birth, the child is to 
be recorded as a member of the Monthly Meeting to which 
the father then belonged. The same rule fs to apply in 
the case of a child whose parents are members of different 
Yearly Meetings, unless the child is thus left without 
membership, in which case it shall be recorded a member 
of the Monthly Meeting to which the mother belonged. 


RELIEF 


Meetings are advised to provide, through committees 
appointed for the purpose, for the exercise of tactful and 
watchful care in ascertaining and meeting the needs of 
Friends requiring assistance. Such care may involve aid 
in finding suitable employment, or in case of such as are 
unable to work, in defraying the living expenses of them- 
selves and their families, and in providing for the education 
of their children. Friends are urged to be open-hearted 
and liberal in providing and continuing funds for these 
purposes. Those who undertake this service are cautioned 
not to expose the names and conditions of their fellow- 
members who may be the objects of this care. 


112 


BURIALS AND BURIAL GROUNDS 


Monthly Meetings are advised to appoint two or more 
Friends from each particular meeting to extend the sym- 
pathy of the meeting in the event of death, to offer assist- 
ance in regard to funeral arrangements, and to be in 
attendance at funerals. 


Each Friends’ burial ground should be placed under 
the charge of two or more Friends appointed by the meeting 
to which the ground belongs. Non-members may not be 
interred in a Friends’ ground without the consent of at 
least one of the committee. Caretakers should see that 
grounds are kept in good order. 


The location of graves may be marked by plain, low 
stones, rising not more than eight or ten inches above the 
ground, giving the name of the deceased, with age or 
appropriate dates. 


Proposals to hold meetings in our meeting-houses on 
the occasion of burials should be submitted to the con- 
sideration of the elders or overseers of the meeting in 
whose house it is proposed to hold meetings. 


Friends are desired to conform to true simplicity in 
all funeral arrangements, avoiding elaborate and expensive 
caskets and floral decorations. They are encouraged not 
to wear mourning habits. 


May the simplicity which we feel to be consistent with 
true Christian living be observed in connection with 
funerals. May they be times when things temporal shall 
be secondary, when the reality of the life immortal shall 
be deeply felt, and when the presence of our Lord may 
bring comfort and hope and consolation to those bereaved. 


113 


PROPERTY 


Friends are urged to regard property as a stewardship, 
valuable for proper use, but liable to abuse, and to remem- 
ber that there are no fundamental or natural property 
rights, but that all possessory rights are constantly liable 
to change through law. Property and the possession of it 
involve power. Modern ideals of social responsibility 
require that such power be socially administered, even 
modest wealth requires watchfulness in its proper applica- 
tion, and larger wealth correspondingly greater watchful- 
ness. 

Friends are therefore encouraged to use their earnings 
and inheritances for the proper maintenance of their 
families in simplicity and refinement and the education 
of their children. Surplus beyond these requirements 
would then be available for social application. 

It is also recommended that Friends make their wills 
under professional advice in time of health and sound 
judgment, and dispose of their estates as a proper steward- 
ship dictates. Making a will while in health can shorten 
no one’s life, while a will made on a death-bed may distress 
the mind, under the solemn approach of death, and render 
voidable charitable bequests, much cherished by the 
testator. 

It is recommended that the Yearly Meeting and all 
subordinate meetings frequently inspect the titles to 
meeting-houses, burial grounds, and other real or personal 
estates vested in trustees, and by them held for the use 
and benefit of constituents, subject to the control of said 
meetings. 

Meetings are encouraged to utilize Friends’ Fiduciary 
Corporation as trustee for real or personal trust estates, 


114 


subject to terms suitable to varying circumstances. The 
Corporation has a perpetual charter and through it the 
necessity of renewing appointments may be avoided. 
Friends’ Fiduciary Corporation, incorporated.in Penn- 
sylvania, in 1920, is the official organ, authorized by the 
Yearly Meeting, to assume and administer trusts for the 
Yearly Meeting and its subordinate meetings, and all 
other unincorporated organizations or committees affiliated 
with it or with any of them. 

If individual trustees are thought preferable, care 
should be taken to have the trust properties transferred 
or conveyed to the new appointees by the retiring trustees. 

Trustees and the meetings concerned in any charitable 
gifts are enjoined to special care that these be appropriated 
strictly to the purposes and uses designated by the donors 
or testators, and if such purposes become obsolete or diffi- 
cult or impossible of fulfilment, that the meetings or 
trustees charged with them make application to the Repre- 
sentative Meeting for advice in procedure. 

It is further advised that meetings keep exact records 
of all trusts and conveyances, and of the places of deposit 
and the custody of papers, minutes and records of the 
Society; and further that trust accounts and investments 
be subjected to yearly audit and inspection by appropriate 
committees, who should report annually to the meeting in 
writing, with particular reference to the ear-marking of 
securities in which trust funds are invested. 

In case of the dissolution of any Preparative, Monthly 
or Quarterly Meeting, all rights of property which were 
vested in such meeting shall pass to the meeting of Friends 
to which the members of the meeting so dissolved or laid 
down shall be transferred and joined by the superior 
meeting. And all the powers of management, sale and 
disposition over any real estate, together with the appoint- 


115 


ment of new trustees to hold the legal title thereto, previ- 
ously vested in or exercised by such meeting, so dissolved 
and laid down, shall thereafter be exercised by the said 
meeting to which the members may be transferred and 
attached; care being taken to see that there are no legal 
difficulties in the way, and that, if any appear, the advice 
of the Representative Meeting be taken. 


TRADE 


“Wrong no man, overreach no man (if it may be ever 
so much to your advantage), but be plain, righteous and 
holy; in this are ye serviceable to your own nation and 
others by your change and exchanging of things and 
merchandise; and to the Lord God ye come to be a blessing 
in the creation and generation.’’* 

The pursuit of wealth as an end in itself not only tends 
to place an undue importance upon material things, but 
may insidiously undermine our highest ideals and deprive 
us of some of the greatest blessings our Heavenly Father 
would bestow upon us. Wealth should be regarded as a 
means and not an end. Its responsibilities should be 
assumed in a broad spirit of Christian service and brother- 
hood. 

In all business transactions our members are enjoined 
to refrain from assuming obligations beyond their financial 
capacity or involving risks to others. Friends should be 
especially careful in assuming obligations on_ behalf of 
others unless they are prepared to meet such obligations. 
Also, we would particularly exhort Friends to abstain from 


*George Fox, Epistles, p. 157. See A. N. Brayshaw’s Quakers’ 
Story and Message, p. 49. 


116 


all speculative enterprises and to be content with such 
gains as come to them through legitimate business projects. 

Since it is the will of our Heavenly Father by His 
Holy Spirit to dwell intimately with each of us, we cannot 
escape the conviction that our every-day actions should 
be under His guidance. We tenderly caution our members, 
in choosing an occupation or business, to consider carefully 
whether they feel it to be consistent with our religious 
profession; and to avoid engaging in anything upon which 
they cannot with filial trust ask the Divine blessing. When 
they are about to engage themselves as employees, we 
advise that they endeavor to make such arrangements as 
will leave them at liberty to attend to their religious duties, 
even though it may be at some pecuniary sacrifice. We 
also impress upon those who are employers the duty of 
treating their employees with the liberality, fairness and 
justice which they would feel to be their due if the relative 
positions were reversed. We should cherish the sense of 
responsibility for our influence on those in our employ and 
should feel a Christian interest in both their temporal and 
spiritual welfare. 

It is recommended that Friends frequently inspect 
the state of their affairs, and keep their accounts so ac- 
curately, that they may know, at any time, whether they 
are living within the bounds of their circumstances; and, 
that in case of death, these accounts may not be perplexing 
to survivors. 

Should a fellow-member become so involved in his 
business as to be unable to meet his obligations, it is the 
duty of the overseers to consult with and advise him. If it 
appears that his financial difficulties have been caused by 
his disregard of strict business integrity, his case may be 
brought to the attention of the Monthly Meeting. The 
restoring love of Jesus rather than the spirit of condemna- 


117 


tion should actuate both the overseers and the Meeting in 
dealing with such cases. 

If a person who has failed in business should at any 
time afterwards be able to pay his debts, justice will re- 
quire this of him, even though a compromise and legal 
discharge from creditors may have been obtained. 

Neither Monthly nor other meetings should receive 
subscriptions, donations or bequests from persons who 
have failed in business until they have paid their debts, 
or are voluntarily released by their creditors. 


GAMBLING AND LOTTERIES 


We recognize and deplore the prevalence of the gam- 
bling spirit throughout the world. It extends to all classes 
of society and permeates finance and commerce as well as 
sport and recreation. Its indulgence not only causes the 
material ruin of many individuals, but dwarfs and warps 
their moral and spiritual lives. From early days Friends 
have recognized these facts and have opposed “lotteries, 
wagering and other species of gaming.” The evils in the 
grosser forms of gambling are apparent, but are less so in 
the petty forms that prevail in connection with games and 
other recreations. 

The three main incentives to gambling with both 
rich and poor are a seeking for gain without labor, a craving 
for artificial excitement, and a thoughtless desire to follow 
the fashion. All three are unworthy of a Christian. 

The desire for gain without labor violates both economic 
law and the teachings of Christ. The rational and moral 
basis of the acquisition of property is labor. A measure 
of the progress of civilization is the extent to which reason 
replaces violence and chance in human society. Gambling 


118 


is the determination of the ownership of property wholly 
or in part by chance, and is a reversion to the passions and 
mental attitude of the savage. The progress of Christianity 
may be measured by the extent to which the desire to 
share and to serve replaces the desire to acquire and 
possess. Gambling tends to lay undue emphasis upon 
Material possession and to make property an end in itself, 
instead of a means to fuller Christian service. 

The craving for artificial excitement such as gambling 
and lotteries afford, is usually a reaction either from the 
uninteresting drudgery of the normal work-day of the 
many, or from the ennui of idleness of the few. The 
problems are therefore closely interwoven with those of 
the social order on the one hand and of the choice of 
recreation on the other. Those who are fired with the 
adventurous spirit of our Master can find an ample measure 
of wholesome excitement in their daily lives without re- 
course to gambling or lotteries in any form. 

The present tendency among Friends to conform to 
those around us in dress and speech makes it increasingly 
important that we should constantly be on our guard lest 
we become thoughtless followers of fashion in matters 
involving moral principles such as gambling and lotteries. 
We must not sacrifice principles to expediency or conviction 
to conformity. 

Judged by its effects the gambling habit is wholly 
bad. Its grosser forms have often been an easy road to 
fraud, theft and other vices. Even its petty forms may 
become an absorbing passion, depriving work and recrea- 
tion alike of their full measure of simple joy. 

To cure the world of the gambling spirit many different 
remedies are needed. Each of us can help by personal 
example in absolutely dissociating himself from all forms 
of gambling and lotteries whether in commerce, finance or 


119 


recreation. Those who engage in such practices even for 
insignificant stakes deprive themselves of their influence 
against this great social evil. 


RECORDS 


When the Society of Friends was in the formative 
stage and those of like belief began to draw together in a 
separate religious organization, one of the first concerns 
was to keep careful records. Superior meetings by advices 
and by queries endeavored to strengthen the concern, and 
long experience has amply demonstrated the value of such 
care. 

All meetings for business or discipline are directed to 
keep minutes of their proceedings in suitable books, care- 
fully indexed, which should be kept in safe places and 
custody. Books no longer in active use should be stored 
where they can be protected from damage by fire, and 
where under proper restrictions they may be open to 
examination. 

Commodious, well-appointed fire-proof vaults are lo- 
cated at Friends’ Book Store, 302 Arch Street, and at 
Friends’ Library, 142 N. Sixteenth Street, Philadelphia. 
Meetings are particularly urged to deposit their record 
books at either place, unless equipped with adequate fire- 
proof facilities at their home meeting. — 

Besides usual minutes, special record should be kept 
(a) of births, deaths and other changes in membership; 
(b) of all interments in burial grounds under the care of 
meetings; (c) of marriage certificates; (d) of certificates 
liberating members for religious service; (e) of certificates 
of removal; (f) of sojourning minutes; (g) of conveyances 
and trusts and changes in the same. 


120 


(A) Monthly Meetings as “ Meetings of Record”’ are 
specially enjoined to exercise care in the keeping and pre- 
servation of correct lists of members with post office 
addresses. Each Monthly Meeting should appoint a care- 
ful and judicious Friend as “ Recorder,’’ who should pre- 
serve in a book provided by the Yearly Meeting all details 
concerning births, deaths, marriages and changes in mem- 
bership. 

To facilitate this, the meeting should take steps, by 
special committees or otherwise, to place in the recorder’s 
hands all material needful for such record. If any recorder, 
for purposes of rapid consultation, finds it more convenient 
to use a card catalogue, the substance of such records 
should, at regular periods, be transferred to the Record 
Book, as being more sure of preservation. 

To assist the work of the recorder, the clerk of each 
Monthly Meeting should transmit to the recorder all in- 
formation as to changes of membership appearing on the 
minutes of the meeting. In practice, it will be found ad- 
visable to do this immediately after such changes occur, 
while the matter is still fresh in mind, and thus the records 
may be kept always complete to date; to this end changes 
might also be transmitted to the overseers and to the 
secretary of the Yearly Meeting. 

It is also directed that the recorder make annually to 
the Monthly Meeting next preceding that in which all the 
queries are answered a detailed report showing the numeri- 
cal changes in membership resulting from births, deaths, 
incoming and outgoing certificates, application for member- 
ship, resignation, disownment and discontinuance. 

Monthly Meetings are to keep accurate lists of non- 
members married to members, of their minor children and 
of other non-members who regularly attend our meetings 
for worship, and through their recorders are to forward an- 


I21 


nually to the committee on records of the Representative 
Meeting information showing the numbers in each of these 
classes; and also the number of such, if any, who have 
been received into membership during the year; such 
information to be embodied in the annual report to the 
Representative Meeting to be forwarded to the Yearly 
Meeting. 

The overseers in each Monthly Meeting should keep 
an accurate list of all members of the Monthly Meeting 
with their post office addresses. 


The recorder’s list of members shall be compared with 
the overseers’ list annually before the third annual query 
is answered. The recorder should report annually to the 
Monthly Meeting and to the “Committee on Records”’ of 
the Representative Meeting. 


(B) Records of interments should be kept by com- 
mittees appointed for the care of burial grounds. 


(C, D, E, F) Monthly Meetings should make definite 
provision for the recording of marriage certificates; of 
other certificates and of sojourning minutes. 


(G) Meetings are directed to keep careful records of 
trusts and changes in the same. 


While it has been stated that Preparative Meetings 
usually are not meetings of record, there are instances 
when such meetings have important property rights and 
hold title to real estate and other assets. When such ts 
the case, or when other similar interests are involved, care 
should be taken by Preparative Meetings to keep records 
appropriate to the purpose and of the same character as 
herein designated for Monthly Meetings. 


122 


UNIVERSALITY OF THE LIGHT 


“Dearly beloved Friends, these things we do not lay 
upon you as a rule or form to walk by, but that all, with 
the measure of light which is pure and holy, may be guided; 
and so in the light walking and abiding, these may be 
fulfilled in the spirit not in the letter, for the letter killeth, 
but the Spirit giveth life.”’—(Letiers of Early Friends, 
page 282). 


“Glory to God forever! who hath chosen us and hath 
sent us forth to preach this everlasting gospel unto all; 
Christ nigh to all, the light in all, the seed sown in the 
hearts of all, that men may come and apply their minds 
to it.’—(Robert Barclay), 


NOTE 


On request the following printed forms may be secured from 
the office of the Yearly Meeting Secretary, 304 Arch Street, Phila- 
delphia, Pa.: 


Om & WW hw — 


oo UN 


. Certificates of Removal. 

. Acceptance of Certificates of Removal. 
. Notice of Removal. 

. Record of Membership. 

. Educational Statistics. 


. Uniform blanks for Answers to Queries (to be forwarded 


to Yearly Meeting Clerks). 


. Large forms to be filled twice a year by Recorders. 
. Forms regarding Military Training in Colleges, etc. 


9. Pamphlet: Marriage Rules and Laws Pertaining There- 


to. 


: 4 
ee a 


an Pht AS 


1 ya 
v 





INDEX 


PAGE 

Acceptance of certificates of removal.............0cc cece eeecues 99 
Accounts of treasurers to be examined annually. ................ 73 
personal, to be examined frequently.................. 92,116 
Acknowledgment of certificates of removal.................. 99, 100 
PERO WIC OMENS s iii k V9. se OR cor Wale Beco set ral Guelletibaws cake Suk 102 
Addresses of members to be kept by Overseers. ...............--. 121 
Aavice LO. mectings mn difficulty uve seve lores Gin x Han olebebatete rade 65, 71 
RCE VICENTE Cok RAMMLT at tay sort h icra ay Ay eden aye HL I Sieh dat W MT) Wie bre ac duteah oy 92 
for Ministera and: Hiderg.c on. iantele's ¢ pita tiemach tye cheudiis ated 83 
TAAL OCOL WU ae ta atch he fists ot OTe etahed Sieh A Mee auto toia nae 89, 92 
PETAL YIM OTL Spee Reet dd sb Pra heer ee Nias ctsake hte tae aes ila tes erate ot ots 60 
PATS COD OR LILI OLG tay aro ebe rahe aieat eve tone cca as WRT Rte MLL eR Loe ee 60 
PALATE VY ALMLATIN Prt ae ear Peds bel Miele neh RO aE Gta at ak aceon eee 27 
PATIBLISCL ED US rata ao DUE EAH shade’ a GTM Gnu en cig sane ae a bear ntoa ale 47 
Annual audit to be made of all accounts..................00. 73, 114 
inspection of individual financial affairs advised........... 92 

PA TIRWIETS OO COMCTICN arta ree tin a aa, cies Rik tm anit gare LenS Paw Lag 88 
OOP TAC OU Ole teeta aera ain ree htt te eco at Seta gaat Wi Mahe 101, 108 
AUPUCAWMOL TOF TUCINDETANID tris si) « aaa « weet oe Sean eins 87, 96, 111 
FOE TEINSLALCINONG 4s force. ees us ind Sa a ale a 102, 103 
POI MOS DISCLIN IS MH. au fle aie mis A ale bo Warn ta ad Ryd ah wh oe ain anne 76 
MST MBE IULATICTILS MN Me rs h'S'5 ia is ea: cee Nessus hid 1s ea Peg MN OT: 72, 74 
UCI ETACULIEP EN ti Ed a he ce ark Sa tee aie Oda hole Mlekd piste Te ea eS 88, 105 
Arrangements, Yearly Meeting committee on................... 67 
Assistance to individuals in difficulty....................00-. 71, 86 
PH eerINgs N-GHNCULEY Hal /-)i. Ws ses i bia oe athe aeielas 64, 65, 71 
Attendance at meetings for worship.................... 83, 87, 89, 96 
BUR ORLY VICOLIN Gi. )o user tsi ile! Oy nis es at kege eoeheahone me Oe ame 65 

Pa GIA RE Gg i cio es Haire IN oka ea IE Y She ta shioly aA ah Stack ly MAO RE 91, 120 
Audit and budget committee, Yearly Meeting................... 68 
Audits of accounts and securities to be made annually........ 73, 114 
PRMIB EAT ELLOS ol ig By cS re afelity kis a let ae geste het me es SRO an a stl ¢ ix 
PRS TSUASI hee tie hoo Wo oan te ot, dite Ne Rents SAR BS torn oR GLK nya abe he et xu, 13 
PS CIS Ve TODEL GSH Cala e Ncw lafeten a eBid 41k clk gars. sie te eMoky eM REPL fatale 8 OLE 


126 


PAGH 

Bealers, JOB Fok Ms sees eal as kee Ow het peti dil eee ee xiii 
Benezet, ‘ANtHODy $i ssi)(0 0 Ui nh taiee oes a whe, eo eeae ot bae ae h eeeee 27 
UT hil Sage Ma a eR yc Meurer Pout A AUG Me Me fi dehak Ame Ae Ay 90, 117 
Bible study...) ypc e Pade ve ieee 6 oer Lee ye Bre ete ene 20, 74 
Value, and Use Of os ie, . ete emake cette ote ae 17 
Birthright membership............... NR Wed Sabb ely tad hott 110, 111 
Births, ‘records Of sii sy sisie [ho eo eae eatns hae at eee 120 
Boards, ‘Mission vo ec00t a Chavet lees ae cede he ee ec 28 
Book for recording membership. ).4 {C42 224). vicecels ee ee 91, 120 
Books, ‘minute 2.15) 0 Va eine te ee eae ehek lea ee Ae aan eet 119 
Brotherhood of man eee es es ke ees ee Xlll, xv, 26, 57, 94 
Budget committee, Yearly Meeting............... 0.00 cece eeeee 68 
Yearly: Meeting hie coh Pe sks vite eee ce cae en 66, 68 
Burials snd‘burial grounds 732) docs. eee eae a ae eee 112, 121 
TRCOPdS: OF ye Ae ASG ciety We a Late nt tee er 121 
Burlington; N:‘J.; meetings ats v5 a. eee ss Ge ie 
Business;.choice'and conduct0f 2). sa heey ee chee 115, 116 
ifhiculties f/f ude cu ere Gee ae ae 88, 116, 117 
INteRTICY Fis kG Oke hah Ue Vat, Oh eh ke Seatdecre vee 91,116 
meetings; CONdUCE Of sir ois) ats Aron aie Ceres Xlil, 62, 96 

(ards playing 29-00 sucka basa lest caso aun ne Soe wae Sap ake a 48 
CETEMONIAIS ott Lone to LN olathe o/s tues ol doo a NeEU NEE Ue Ret aera ea anr 62 
Ceremony, marriage 0) £.) 2... 4 ce ane PR ave aietee one ee a er 38 
Certificates, care obey a. och ioccsuhes con ope io)ol ode edu ouathte. eaten 99, 121 
TAATTIA GE 555) ise: osaveriedis' sows) costs ge is Fat ee eh ar Ree One 38, 121 

Of TEMOVAL Le EARP Lt Boe one a he AER oe 98 

to be filed by Recorders. #3000 AN. aa ee ae ie 100 
Changes in membership, annual report of...................-. 91, 121 
in membership, records of 2 £25 ee 120 
Children, applications for membership for................... 97,111 
birthright:membership.o£ 0.05. 42.) sn abe eee ee 110, 111 
instruction of, in Friends’ principles............. 82, 86, 91, 93 

of non-members. oii iia. Ope ctr eleig ge wince oe nen ae 91,121 
parents’ duty to; fis). oe ohn os Sane ae 43, 49, 93 

rights Of 2/33 0(N6 6/2 fey ein 2 ahs rae se ee 38, 110 

to regard advice of parents as to marriage................ 93 
CGhoite’of occupation ). 24/0) 22 ae) Sk a a 116 


City:meetings, membership of 1...) 0.05.4), sah oss a ele oe eee 98 


n PAGE 

SGA IEZO VETINTOT Gare eri ericla cichlids eet Me Re cet Vedio cee wud WH take 50 
Clerks, appointment and term of service...............22-0-00- 73 
PLU GLER IOS eerie ete dicsa Rens east ERs BRET wed cuetaliReLS/ a la tah 2 X1ll 

of Representative Meeting..............00e cece eee eee 67, 70 

of Yearly Meeting, nomination, appointment and duties.... 66 
signature to certificates, minutes, etc............. 73, 76, 77, 99 

CO BSSISETLECOTCeTS 2 osc. teh ee OEE Ta) aio Be ale ac haw 
LOLServe BS; COIrespONdents 7 6h secie Fie Ses ile ee ee eae se 73 
inane. Oo meetings {Or WOLship ss ui elyeets eee cts da. ce 80 
MEO SOCTEE SOCIELICS Vicon. cal Witte AO pet esos el Sete Ae Oe Cun eia ye 61 
Committee on Records of Representative Meeting.............. 121 
Cecil Lees Yearly Viceting = ais j ucts bene ists coors cas shod eles 67, 68, 69 
Communications to the Yearly Meeting, Committee on.......... 67 
SPOMIMIUNIOT MCILCCE Ee crratbtcs 4 ce lacd vey ac La neLatlehne ake ete Xl, Xiv, xv, 3 
BEOBACICNCE AITECCOMD Of oan etiie ie aiid te te ee eke Toate eu SR hos caanevan teh a Bs 51 
Conveyances, records to be kept of. .............00000e eee: 114, 121 
SOF lati ys OF INANUCL Yee einer so eedh, AEG wee LON a Oe ed sees 35 
Correspondents, clerks to serve a8.............0ccecesceccecess 73 
PPeUILOTA RA LLICUCE LOW ATOR Metin argon vorei liber wcls & ne RA 117 
reer ADA COI Olas ire erred nie: tls eA ctidic e wnp an ek toa Oe xax 
TTA di Rn) A AY Sop a A a at en ee OME Ye ASR SM 48 
eAalINe With Celinquents’ sic7 seine eee spree wank se clare eae 92, 101, 103 
Meaihsk records Ol a017-% st eh Bo rer Ree. POP LEM ae ane AN 120 
MII S UA VINCI AOL Sis risyst la ciisialsatietee vd Wale wn eh eae aah: 91, 116, 117 
Delinquencies of members to be treated by Overseers... . . 88, 101, 104 
Delinquency in conduct to be dealt with................. 80, 92, 103 
Differences between members. ..............2000eeeneees 88, 89, 105 
PMLeGUO UNG ROA EE VRE fie icrosens co eoorake va ce chive letup agsicus Wea aap a ahaa: sees eau 3 
Discontinuance. of Meetings . oc... 6 kaa cea eee es: 63, 91, 114 
OMHEMeTANIT) eter Nl 2. We oii. eaten hah occ tie ent abe 102 

LOIS SNOT 082 oa RR i PS 101, 104, 106 
LS TISCTHY UT RTA, 705 29 TE ra Le SPT ORE 65, 114 
PPaUs AG SMEEADEIE LCLECTS: LO 7. cab Arik els vskadteeseharsie wie oleae baat eos 87 
residents, applications for membership from............... 97 

PE MONGICCOUINONY. OL)! sy o clics acc acid edie eed eee Oe eee 101, 104, 106 
Perse ELITE OUCIC CSOD thay ae aay ye csr A Je eae 34, 48, 112, 118 
ROASTYOLEN MEMAITLLSOEN 30 so pick aah rlis duke Tava? ek Pees one 102 
Ririsse A DNATOLININ gh ON roa tats eat ales Aetna eae nie, © 90, 93 


Duplicate copies of certificates to be filed.................4.. 99, 121 


128 © 


PAGE 
WaUCATON Aes Paice LBC ue as ee etaae Geen iar en te 44,90, 91, 93, 111 
of children in Friends’ principles................ 82, 86, 91, 93 
Educational statistics ns). yas ae ue Beene Ha 6 coed ees eee 92 
Elders, appointment of....... oto coce oc pteabapneng 7 Ay dae done NC ee ere 78 
qualifications and duties.................... 77, 78, 80, 83, 112 ~ 
removal for fault. nis i 30y PER ae he, ala me ee 80 
to accompany traveling Ministers..................... 76, 78 
to relieve Ministers of closing meetings................... 80 
transfer of membership... y 00/655 eyo Pe eee cee 79, 99 
Employees, duties Of oe hi ies Uae eo ate eee Chae aie en ie aa 116 
treatment Or oye CCC ee Oi) oan aoe oie ee 54, 94, 116 
Employers, duties. of) 2 io) Lata pee ee 94,116 
Fstablishment of:meetings... > oi 2a. 8 aes eke ee eee eee -, 63, 91 
Executive(Mission Board’)... 50s. 9 5. nes or ee ae ee 28 
Expenses of traveling Ministers 000-00. Sys ae oles 77 
Family ited ctw whi kote e fi te taal Wee Unk bia eek cal ee eee 91, 94, 95 
VIBLES nto tiv cise’ thlahe hake Pin WATE c, tee TLL chau ei iy seein a aaa 76, 84 
Benwick, JODn o)ckew's Utah pa clnle be eae vies tial toe! cae eet i 
Fiduciary Corporation, Friends’s 0390 /:4..5. ve ase oh eae 113 
Finance Committee of Yearly Meeting......................... 66 
Finances, personal, to be examined frequently................ 92, 116 
Financial difficulties, Overseers to advise in regard to......... 88, 116 
ODIIZALIONS 33. ae vee d's PSA ploee Re eas ee me 115, 116 
Fire-proot- vaults p40. 20205 Ue he sae aon pe ieee eee Re 119 
First Day of week, observance of.............. 0.60. e eee eee eeee 95 
SGHOOIG | oh i ois slg de ale ae eh wo pee Le ace Restle ee 46 
Fisher, Marty. 60:64 Shiva deite old yep ten eam OR pe alk Sean ee ix 
Floral decorations at funerals discouraged................-.+4-- 112 
Foreign Missionary Association of Friends of Philadelphia........ 28 
TOIBAIONS 6). os Wiel La soci ole ielic esp a's hake aie ete ey xiii, 23 
service of .Ministers: 6.5050. 6 boc se ee 76 
Forms, blank transfer of membership...................00000005 123 
of marriage applications oi) \... 5.4... 2a ce bet ae ee 37, 41 
of marriage.certificates / 0. e's. 3. on) We ace ee 39 
Fox, Géorge, early exercises: ¢..).5 4 5.0. dv dan wah stated Vii 
On education 102 <5 tink ss sla ae = Sek wala ek Sa 4t 
Visit tO: AMEriICs 6.055 on. law bra ace a elle eye Kal ane Seen 1 


Brancis.of Aasisn yo) 04) UR ae a bh) AP co haat ale 32 


PAGE 

Friends’ early settlements in America..............00eeeeeeee 1x, 1 
UALIGIAL YE SOT DOLALION: coi are onc oats a chant ener ak ale is 113 
principlessimptructions Nt! C624 ss aes dys ate derele 82, 86, 91, 93 

PAU POESHEALICLIIP ne Toe ee oak C0 dle c Ralelae CA PEP ETE ATER eens 27 
Pind top revel Of poor Friends: . . fee ee ae teins 111 
POrtravoutnerVimnistersy, i/2. i re ee yia oe ede heres ae Cire 
PALL OD VLCOUINT Wires Cpe nns! Oh Lh, ye cee toe ORNS en POPE eens 66, 68 
BIICRAISTOATG ANC CONGUCL Oe. o oes icles te a wicks 112 
RI ITI CMU eye ae eS oa le od a SM Si Pae eam atane Reh Aes 90, 117 
Pere OLILHS 0s) 05) fea) SUE Lars cute ae ahcmey ere fiat aaa eee ein fe) 1,2 
PERE LGSIONPSOATC oo. eee Pou oe ve ea wed oe Snes ee 28 
Pre UDUG. ADPCALION Of3 (ui hei so aay ld he noe ee ee ee tae 92, 114 
“POAC SLE TIE 11 By 2 Sep Tea ee ER EER EAD Are JU cn 50 
OE TATEE SURAT S 2) 0 agg a ga A COP ae Pca rt el ae anaes ie 112 
SOLEIL UNOEC DHCD Aes cr te tes eM ie ty oth he Ne tte he shit i keto 27 
RPA VECLOTILMOOUCLOM ise tar ka Bowes Saved decker ce nntee eas 46 
Historical sketch of Philadelphia Yearly Meeting................ 1 
PEO UAESTHELG CME ee een RHR eee Re ely haa alah oe tard wh Uy hie eintg x 
BUDTEMACY: OVET: GO CLIPGUIES «ic oe als 2 tus sia a es oe oa eg X1V 
SERINE TOI ITN GONDOOKS Ks ocr Bae a we ar he etter gt ate wale 120 
HUTT TC 2 0 al oil) ba ao A ge AL ea ee eR eo a xili, 25, 27, 28 
Individual development, importance of.................-+---0-- 54 
PIMC BACET AAMT OOLCIUIA ES o!d)s03/2ie 4) 40s as so eine 8 ee ele a we oe xii, 52, 94, 116 
HILT TELGACS Tapia rea ete kore Cie UES Fite crabanie de Simulgh ol ata dean XIV 
Instruction in Friends’ principles. ...................-- 82, 86, 91, 93 
CPO RCL eR TTISOTS BAO. ots hacy ho ey Ae a 9 tt na woe Wn ego eto alle 121 
Bre RBG TIPE OL TAG ITSP IS cr ioe oct d Socal shot o sce ofe nt tel Pate ho a's aatiel cual atens 95 
Intolerance, religious, to be avoided... .........-- cece cee eeees 94 
Ure e Nt Tee rt ede a ale ala aide eb paige viejo armeenie 90, 93 
MUIASICL Tie MTPPUISCTETAIOL £2). stevie Oy lacy evert a ele in: stele a8 he aya 100, 121 
Investments, Yearly Meeting....................0-00% Woah ieee 66 
Unvirations vormectings 106. WOTSDID | 60. else cee nee wae ee 10 
Papa ey CAL ysWipebing OL HTICNdS 5) ./sa)<'= ie sa ere os ne vipigie nts wat oe 4 28 
MOtTReRSIONS Obey CATLY MICOtINg 5.4 2!e1 4 ccs we sisteemalevcigternescdalg Meanie 65 
Judgment to be placed on delinquents.................-000000, 92 


Tiere LTE CITA Sie lee os ay asi vs Paresh ed dex nd cutee alee De Ie eels 59 


130 


PAGE 
RID PCOM! OF GO sire se kan on ae tite ix, xiv, xv, 24, 34, 42, 90, 94 
Law, going to csce i ak ae ation aa ia, othe eee cia 107 
Legacies, application; of § 3)... Way ho ed doo ee a 92, 114 
Legal actionn) iia $e as oa. cu we sa enteg earn eter ar 107 
advice. in ‘appeals...’ 40:02 sic caleev teal dk a ee: p aihat eet 106 
problems of dissolved meetings...............0..0000e00- 65 
requirements in regard to marriage to be observed......... 37 
Letters of introductions oj.) es es ea re eee 99, 100, 121 
to-distant| members 23.) Sip bic eek he et 87 
to Yearly Meeting, committee on.:....5....,.....<2005-- 67 
Light: Within eee Ah ee nhs ane eee Ce xX, 23, 26, 42, 44 
Liquors, intoxicating). Ci Oey pus tae A ee 90, 93 
Tastrofimemberss Oye ri ge sale Sr) age Re el ae ee 87, 91, 120, 121 
of non-members oy 0 Ws cis vehi Ue sito tue bates lars gn 91, 120 
Local Mission “Boards 71a. c3).) 0a cate wk y ate ase he Fe ee 28 
Lord’s Supper (iis. a0) Sake eS CIR eee xu, 13 
Lotteries 2) 06 toc ieee aging cielo tod Se Oe ain oe ee 90, 117 
Love'and tunity oi eee le ae a ee 21, 89 
Dax ER ted cee cash ANAL Mahe ik earache ee ee 35, 55 
Marriage Ceremony 205 20k vic os te dcesohe ee Ue ace en 38 
certificate! RR We a ae re ele cle ne 39, 121 
PAGGaIS OF feet cake call aie te oh ler tcl aenny Cis ee sae 35, 93 
not in accordance with regulations....................... 41 
Of non-members 5..:.00i6.5 2 phe alas aa i 40 
Overseers to advise those contemplating................ 40, 87 
TECONAS eh ese a he ee Ree er re ee 120, 121 
fh tc’: PUM A EMER ER ESPEN ORME OE oc te 37 
Meetings, appointed, for marriages. ...... 6.62.6. 2 06. et sees en 38 
appointing) oe ide Pei ae 2a amps 5 ee er 76 
biisimesay wire o ee CRM ee id aa ae xiii, 62, 96 
for business, attendance by young people................. 43 
duty to mstruct children.),).. 2 .....4 sce abe, eee on 43 
for worship, attendance by young Friends encouraged . ORT 43 
for worship, ‘closing of 7 6.4)... iis oak. oo tale ea ek 80 
for worship; establishment of; i).3'.. di. 2) aya ee 63 
for worship, mid-week)... 0. i540) 2.2 Sel 10, 38, 46 

for worship, time and place to be arranged by Monthly Meet- 
11°: ee ee aE PUMT CUE noNi Forney 10 


131 


PAGE 

MeEMDership -ADDUCatIONS TOL?) 5). 40.6 ev ailele ate ig de seat whee 87, 96, 111 
DITEGTIP ORME ORL 5 ty te a ela ie pela Udy ta 110 
DITthRiehceruletOr.vecording yc eagle eee aa cae asals Hlaredis 111 
MIPCONTINUANCE OL yt iret ay ey rae eee Tia-cly wiacals Sg 102 

ae ak duel al ice ea aR BIR, OR ars a he a URE Re RD Pe 87, 91, 120 

BEL RURLEMICTIG OL". so? os hada tiattn estes Ea eee eh 102, 103 
report of Representative Meeting...................0000: 121 
PILOT RTS a is Sa has Cisvins ehee aia, aie, ales 41,110,111 
should rest within limits of meeting where member resides. . 98 
SEPMIELOTs OLN ag ache MAS a ot Nos Gable ti shorts cee sient tela 98, 99, 100 
Diemorigia Of GOceased Hriends: 32). \s/y ces) ea aia ee wie oo he ee ek 71, 84 
PERU BOL WACO ote osha ho ann USL inigen staletc thong. Uy th wre a Ret Ole 51, 90 
DemPADeTA ANC! BAGETS to yc) be ti aah Ria oh GRP Ane ter cles atuad Baus o ervey ala 74 
Sha Via tet cc\s (a) eel yam ORV BC ec ede te Re te Rr eT RAE uh eae By PR 83 
NIECEASOC Mcrae Hu bere Naa a Lag aA ee ya it OR aL ae 84, 91 
Pronarative;Mectings.of¢ on i0e vel ck ie ee a i. seoe 78, 81 
RJUATcer ys VLOBLIN PS Oba Me Pei y a ie bier alata or yy MPe Oh Saikyou el 79, 81 
LE Gu Cot (OY yPeig Gee ect ae DETR LOCO OEAR SG  pelt PRIN ee ene ILC at ce 82 
Yearly Meeting of, time of holding...................... 3 
METISUOTS SLOTEIOIN SEL VICE. Ol eset wee aii sis reiki Laat ee ge aeaeuene 76 
not to.be engaged'as arbitrators... foe ans Nes clade 108 
relaratge Fay aT a) a4 9 com RR GH ae Son Di ne aC ARE RUE 2 REA 75 
POTUOVALTOR AU Ee ee) Sones Sa tna ake ars He eanenurner Ann wikis sk 80 

Pee DOOSIOTMION OF tots we taue uty ciara ala hur pie Nebeeniad rs NN ee 74 
PPAUSTETT Of TUCTDCESLIY) OLN i oils ein ceca cic tis Mies eee aeaee 99 
PPLE COON Ae ANE ATR le Ae Le aa 74, 75, 82, 83, 90 
AeeineouiOL silent worship Maes dere aaa we Slee be x1, 6 

PELL RCE] (ANE ON Rca Ne iG pas SR Pe te ae eR IC rf 
PPOULCB RIOD SOL Cire foe Nahe Yi 'al a clone ste Scarab bat ah Yee AE AVA 7 
SOurarostered. DY: MIders S20 seer de aks RS i a ee ora 78, 82 

NI AMMTETROMEATICL XO dye hy tay atte TT oe phe ele. didnt iast, Betas asain coh caters 3 
EOE a ALEIE aL) NON=IMIETODETS si /al | shalals see putea s Stable Bid wie ete ie 120 
Minors, application for membership for..................00- 97,111 
ee Cee IRAE ATE OL Df SiR N ett aad abate Gomera aise ia bee Sal ne ella trae 119 
ON ECR RECS SOUT POTG A 70) RR Daa ASD ODE aE Re ATR RO Aa 114 
of. meetings to be carefully kept... .......4.....000e ee ee 119 

for Ministers and Elders, signatures to................. 76, 77 

of separate sessions of Yearly Meeting................... 65 
TOUT TL ete ale aa sare UC as iat eis alee gh Srata Sik PR 100, 121 


Whee ESTED | IRGC neha BRS BESTS ate PR ONG, SUOMI Beaty Pep aie ga Xxili, 23, 94 


132 


PAGH 
Moderation at times. of marriages ../.0. 005 0. 20. vi aes house ee 40 
in standards of living and business...................000. 91 
Monthly Meetings, establishment and discontinuance of.......... 63 
TECOTAS yi CRW acing oe AE A Ee wee 120, 121 
relation to superior meetings... ............4it.4. ieee 62, 68 
Mourning habits athe iden) srot.ce sae oe eee teed Ccet Siee nena 112 
Names of persons not married in accordance with our rules to be 
recorded on ‘minutes 404 SP se ee ee 41 
Nation; service to these... cr) | See ie mae 51 
Narcotics fois ie encnsiatebacsale © alo cuet eekeaeeeante GROITE Tet eae cane en 90, 93 
IN@RTOES i. A) etal atohdee Pca teve Moe ate grt aie ior ateielele oie Lae an xill, 27 
New members, duties of Overseers toward.................-- Re a F 
Nominating committee, standing... 2...J2. /, 0 a4. eee eee 67 
Nominating committees to nominate officers of meetings.......... 73 
Non-members, birial-of} 5:50... 5 ists svostehs tons is een ae 112 
duties of Overseers towards. 5... . 2. cc dieses we ne de we vee 86, 91 
Fist OF sisi sale ieee owe od pchel  eohee Napee ceca ceed ey 91, 120 
MAITIAgeS Of oh oi KG ory Ge Ow ost «Poet al a roe ante Oe a 40 
Notice of-removal. 5's 2h oo espe eae ba ce the et bee 98 
Oaths: judicial sp chinks ache, oh lsadaye tote alhevecs antce octane en ae a 59, 90 
Occupation} choice of 627. 6o io ayoereit pclae alee eae, 55, 116 
Ottenders, dealing with is). 6.0) 2 ius eke Ce ee ee ee 92, 103 
OPeras sey i0 ofc ea iy wih ecned cimakihe world ates jee cs Se Rene gh tee ee 48 
Ordinances jek AE Oe G Waele ane tei barons Sak aed oh acl Sey tne 13 
Organization of business meetings...............0..0 eee eeee 62, 68 
of meetings of Ministers and Elders................. 63, 68, 74 
Organizations, industrial ji): 24...) 3/6 <del Eee Cee 53 
Overseers, appointment and term of service...................-- 85 
duties of... .41, 85, 86, 87, 91, 99, 100, 101, 104, 105, 112, 116, 121 
to meet with Ministers and Elders..................... 79, 87 
transfer of membership off 2-7 ¢ sc). 0% Oss emeia ieee ee 99 
Parenthood, duties. of: ..05 sid oc Salus < oe eee ik eee ets ae 93 
Parents’ duty to direct pastimes of children..................... 49 
duty to:instruct. children <! 4). <4. <5) vsnhiee yee 43, 93 
Payment of debtai< ied eee ees Sia Se 91, 116, 117 
BORE G Ce iE el Mp ice Qcthal hele athe endo oe Aa hae tae te xv, 30, 95 


PAGE 

Philadelphia, meetings at. 1.02. ee ea Cae ha dale oA eS 2 
Poor Friends 7reliel Of 2%: i... 20s Ves PEE LORE Po. 91,111 
PPAVOr sae eek Pee ert 2 debra ta ee Ro eee ee 12, 74, 78 
Preparative Meetings, establishment and discontinuance of....... 63 
Prequency. Of Holding. . oso eee eek sea eee ahs 64 
Olenunisters and, Hiders® 7) s/7ecumies waco et ee einer, 78, 81 
PELOLOS eit her S « A aE Ae Ch hel sama a were Lael Lore 121 
relation to superior meetings. ..............000e cece ees 62, 68 
PESTA Cette a he AAs) Nei phcks Lotte acct ane MUAAE Nae AY SOHO RD ee LNG xiii, 27 
Property rights in dissolved meetings. .................20005 65, 114 
BLEWSILUSHID Olin porylne hea eae nad Oe Rian meth, eee 113 
PRALICLOLICO arte ah eke Aa AM ae Used Welle ety Mtade altamt ical pte as 52 
Quarterly Meetings of Ministers and Elders .................. 79, 81 
relation: to other meetings.-oAs cil sys Ses. eee oe 62, 68 
establishment and discontinuance of..................05. 63 
CUES g (SI B AS EAC EW apa Cpa, Wah RLU Peavy rts a Ep OMN eu Aimy Grd 89 
and Advices to be read in First Day meetings........... 89, 92 

for; Ministers;and Eldersi oi 2h. ve dae ak 79, 80, 82 
PUPDORSLOL ee ste ey eae at ie hare tick t ad oc eb aT RC eR 88 
TUOMOL/ANAWOPINL oe uc reek ek dal t tebe a atale fe 88, 92, 121 

BUD DICMICN RIV atari coe ele clea sate sitictets kines Seema eis k w s 91 
Srreuisnyan mocieby Of PTIONGS 224-65 (cases hw ltes hee tek 25 
UCAS Ore 9 Re eee HL Le Aes ies as Oe ine abate Sb 69 
BT LYN ere Ue At 8 bed sbathcg xt Sian ct is Os a' 2) ates SViliaes, ose lela) blavel e teaser 49, 90, 93 
ORCEITGULES 23.1 is ick We ee ee GEL A Se a Sees teale 42, 74, 90 

Heal estate o.dissolved meetings vo.66 0. AG ES a 65 
titles to be frequently inspected. ...................2000- 113 
Ree ye ere PION 8 Ctl cen en isi ee Rte ym 4 aid Soa eoee eee eats XV 
PECONBETUCTIONS WOLF KIN“ LGUTODOs sas vs) <a le Mealala sea o ears Lae ad ote 28 
PP OCC ETOUUION OF ei vies casa enas nly wa algo Weve Mea ttenh aid & 91, 100, 120 
PeREEC et eat OP TEIN DCT Sic. sh-ca's sass. eel seater he lye whee ie yee 91, 120 
MPC CLIVE PRIVLIITISUETS «0 o5 svt Kogritete sie. ood ork vlna Sec pe a alae Nene Gabe 75 
Records Committee of Representative Meeting.................. 121 
TERED i A ee eee wt oe weet te liver ute 37, 38, 120, 121 
PITTI cts a. seaviatoer a aruyadies «Oss Mere wiiewele wes atk 87, 91, 120, 121 
OPINIONS e520 eek aire e Ute, Ae aes age) dra cy he a Prk Pet Cerne ee bt 121 
OLATUStS ANU CONVEYANCES 02 s/h oe tip ee aca eta wees alah 114 


fo be carerully, kent) icay. ea eisatiee vied hens Sener er Re RNa ae! 119 


134 


PAGE 

RECTOAUION fh Vs lathe Pae es nied ale sari eels Hess ahah anan eer hee 47, 90, 93, 118 
Reinstatement of membership... .. 2.60.5... 6 cece en ececess 102, 103 
Relationship of meetings ine). 5h 4s 5 as ad Maly cic tl dak care 62, 68 
Reliefiof poor Friends tiiikelg gti), isan vie ieee & etane he ene cee 91,111 
Religion of Niles viene ra shaw. toes foe tee aaaaes tones eee ee xi, XV 
Religious denominations, transfer of membership to or from... .99, 100 
membership of those who join to be discontinued.......... 103 
Religious duties; ‘attention: tos). ie... ye Wile alg aay itn ee eae Oe 116 
Removal, certificates ots ats aie. s cecil eh cote ee eee 98, 99, 100, 121 
NOTICE OF Moise Fela Silas uk ellie eke eee ae 98 
Reports, annual, of changes in membership..................... 120 
annual, of educational statistics. ................0.c00eee 92 
annual; of/irust:accounts y). 1 285s se aie oe te 

to Yearly Meeting, supervision of.....................5. 67 
Representative Meeting, members of...................00. 66, 69, 70 
membership ji 03 Jie cc hala an pine toy anita en aiatty ea 69, 70 

Chutes. OF OS Pe EO cg ats he al Oe 66, 69 
SESSIOTIP hie 5! did sityon es nie eke aegis ete why adit ae iat ite Wh ta a ttt eee 70 
to,appoint finance committee, ... 0.5.5. see we ee we ene 66 

to be consulted on application of legacies and gifts...... 93, 114 
Representatives, duties: Of. i y4 ws os 0b eye ee 74 
to meetings of Ministers and Elders..................... 80 

to Quarterly Meeting 077) his arene ee a ee 73 

to Yearly Meeting, appointment and duties.......... 65, 66, 73 

PRBS OTIATIONIS coche Mew ke cena coe ah Gee sat ha Gunes ha eat One 100, 101 
Revelation, progressive 77.50 aie! age ive sons ete ee xiv, xv, 19 
Rightiofiappesk ool 4 Beh ee RO ola ian ee ee 101, 108 
Rights of children yr. 4p 8720 je Aes ete ie ee 38, 110 
of; memberships) io) Sa tea epee bate hee eee 41, 110, 111 
Ritual! absence: of soi ks AP ie soi 14 
NCHOGIS: HITE AY wah ati y omen Emin a4 an head 5 Aa ae 46 
PIONS 5 Hy Mian viaic, are his gh oA hee gas kd a ae 45, 91 
Deripturess oo CAG hah ei ic mle gin ies Ma xiv, 17 
frequent reading of aif Ad ate ee ee ee ee 42, 74, 90 

StUGY OF pic vis Ca eed Covi gly eee PE a Ad tet an, 20 

Secret societies................ eked, Ghd) pik Sika hae Sage ee 61, 93 
Secretary of Yearly Meeting, advisory committee to ............ 67 
appointment and duties), 20 .<'90.) 0.2 ei 67, 70 


to call together Representatives. .............. 000 0ee sees 66 


PAGH 

SCRE RATOCSCLSC) gC) (at sl ana eA aan a Se a 114 
tO. peresamined annually. iyuish nw acne te ite wrieiap ky His 73, 114 
eleiU dsb Atop bets) gts Tce eae OM EAR ARE oy Rt aan asa yc VRE ABN AM aD 27 
PIC W IEG LIOTL SORT Vt ceed coe a: 5 ne Fee CRE eT tee PO ENS aah ewe Ia cla 86 
Signature of clerk to certificates, etc... 0.00. vie eee ne cas 73 
PUIBIICO SCLOLE TUCRIS wr os 12 hs) 1a). es sare Beets EW abies Geen Wr ples 12 
PIEOLANIT PY Se Hise he 2k RNa Ee ey PR Se Ceara h Brad x1, 4, 5, 9, 10 

air Het 2d RN ee I ae pate te ee Vi ia ee ae 33, 83, 90, 94 
mem at tices Of funerals) 2 oy Ser, Suk dace see ae eee aan 112 

BU LAeS Oli MATTIAQ OR A 5 Wha keae a becatnys yes tear ene MeL RO 2) 40 

Ut NEW: DOMED cravat g 2 hihi ee eae iT aro e epee ea eh 42 
BOCOTIUY ait yet eC Sc mi aloenmn Co eeeds (RU d TRMICE IE AUS e wr ae alate 90, 94 
DLBDECCCI PO eh nok det tik Ae REDE folate et oe le DRG 34 
BESO IY EU DISULG HWS. Wha oe aR I ek Bribe ie IA rae Su a te 24 
“SLE gp Sta ee Al Pa wae Mick ele tobe RL Bm & ran Ie IP NAPA ae aura de A xili, 26 
wees CHO Ws GG) give ikea heh Rneete SAA Ray Paar Sgn AA eMC a 52, 94, 118 
PHVMSLIPTIIEO EGLOTS cre Aiea somes crn tet cl Litem: si shsgysenans arcu cane Sas wT Ras 100, 121 
POUT LARS Mes Pen TET tae: ttn ac Ui ehh Le tr end 2 eee hE MN 90, 116 
EIEOC Dy SUNIPIICIE Ys Oats h rene erst alana eer ct bw Oe OC RR DAD a bd 34, 118 
ST OIPICUL il Le LULL ETS RL OSLER vir fe ee Cl reie! « eles ds salee a SR salle 78, 82, 83 
Standing committees of Yearly Meeting.....................4.. 67 
PECL COLE Sehr tg tts eae Ve ata aly nce ahah es Veinye b>) ate 51 
PrmIRIICe COGUCATIONAL =. ihc else tan ail ae Nis ed eben etiaaba la en OP 92 
PPREDCTAU Paso at cht ree torre a trae ee arent Bical 91,121 
MTS RPCHLEOLING Goat <6 tile DP r tat. A aks wean Cislctn) pAmNan 7 eeea ls 34 
ERM EIAIB PITTS WERLOD Wh rey tds aha Lic). Pa aks wa a he ert ode, BEATE « 56, 115 
aati EEC Tet as MCSE Ree ND be Fe oe ckatas dls feh dt oh pha de Pai at Soe Ol oath chad Garten s aes 54 
PEER EP LOTCLTIGKS 4.104) Chakra oy Centre 2 oe hae eae ae 119 
STE a a8 oo TCL IG) ep AR SU ARNT SPER SAV ERE UME DEO EERE URI ERS MIME 71 
OEE LCA 8 Os PAO PL Bape UR SE-B YE MPU We 4 oa MIs COUN 69 
yates TE a Ry BR hl Re ee ol olny ae el RON Mae Ly SRR REY AD xii, 13 
OTe VC PUCTICS «he oi Hoe ot Sahemel okie @ ess a sa edeeee dings SE 91 
DeCMeTE ME MTIONGS -SCHOOIS. o:.).), co ksie «Ga ee aa cme ie: haunts 46, 91 
Re RTCA TRU cans etal aol HO os Atl elas a Aa ete attae att ORs an 48 
Title, official, of Yearly Meeting................000e cee: title page 
ALCO TOSI 4 1c '9 8 sha sas cs ine. ssn stale inte nod aed hoaet hee SL Dn 34 
of real estate to be frequently inspected.................. 113 
PEAKE EY Re CAs ar ey Aly oad @ OR cng a shy ar che UR 93 


136 


PAGE 

Fraining for imninistry ys /.. (5,262 pat calc pele sick cee keh ae eee 20 
FOR BET VICE Ge Dies Ae CER Sle a Ie ee xii 
ranster,of membership ci! ii. .c Ales ee eae el de eee 98, 99, 100 
Transference of Preparative and Monthly Meetings.............. 64 
Traveling members, letters of introduction for.................. 100 
Of. Ministers tse alc. notes CP OMe ort eee wee 75, 76, 77, 78 
Treasurer, Yearly Meeting, duties and term of service.......... 66, 69 
Treasurers, appointment of and term of service.................. 73 
of standing committees of Yearly Meeting................ 67 
‘Trustees of dissolved meetings... 0.014 0. 6 dads fader oe oe eee 65 
of standing committees of Yearly Meeting................ 67 

to apply gifts to purposes designated..................... 114 
Trusts, records to be kept of.................... CAR 114, 121 
TONGWAL OF oh the ee OF oh bk OS See 92,114 
Unemployment.) ie ve oekin elses ees. oe eee e iies 1a 56 
Unity ae Eee ea Ce Ce ana er 21, 83 
Vaults;dire-prooti a5 5 aren 8. S Baie ine Sane a etaeae ae ee er 119 
Wistting TAmiNeS fire cided eee pea ead dike aces 1 nce ee ee 76, 84 
MCCUIN GS Foe ee aes, ibs bee eerie bt ee oe 76, 77 
members by: OVerscers’ custo t esc e tne eee ee 86, 87 

Wists: AMI (ye rik Wa lone hie wuee esi acon vale Se SE cnt ened tee 76, 84 
Wade, Roberts's. os swe adie FB Os ere cdun ele mie owe ieee eel ee 1 
Wreares er ee Sa iS A aera al eae a rr 56 
WS koe Steere eral Cotas Ineo esa Ge LNs ee er xv, 30, 51, 95 
Wealth} responsibilities of)... .).)) 322 0.250 4 ode ee 113 
stewardship Of 0 i.5. 58% Shake bt wote ae as oles aie 56, 115 
Westtown School fodiens Clerk lees cea 46 
Wheelers ‘Daniels o aiSoes 08 1G Cy ae see ae Re 27 
Wills; making of; advised ..27)5<. 86 0703 25), ee ttle ae eee 113 
Women, educationof 33/0). eae. bo oe wales es os eee 44 
equality) of He Te): ie oe oes tte Gre a bl ee Xi 
Woolman, Johns’. 4 unss arcdaeeie nie ee shee eee Eee Xl, 27, 32, 35, 53 
Woolston, Johns 2c iG et oa nl ee 1 
VOTE. OF God 2070, is Fine ep etc atete eats it hath ant ee 19 


Worldliness /0.s0An cd esse hese oe eed. Cree 90 


137 


PAGE 

PAMPER TICELLOR tert fo ik als ss ae eicare ane nitrae pats cunt SUEa a xi, 10, 90 
IDCSUIN GS TOR emer tn Lie nla trae iM ai RIN FaN aWeP ATU Woes 4,9, 10 
meetings for, establishment. | /s..5. ia epee a be 3 63 
meetings for, importance of attending.................... 10 

time of, at committee meetings and conferences........... 13 
WEPIGRER OL Care nai. t;, Ace One A Mtr avenre deh edz sth Uae RIA 10 

Bape eCE VR OCULIN 51 55 io, 0) Sattar vin fhe uc cam A MIRON OT ooh ug Gh iS 7a or NU anna Rh in 65 
committee for Friends traveling abroad in religious service.. 77 

IMBIN DEFAULT OF g sheuctaeyfal is oad ts Oe SAL re cine OW hate tate kh 65 
OfVinistera and | Hideray Gaaiean iu ase ial raise anaes 80 
relation to subordinate meetings....................... 62, 68 
BCRBIONIS; SCNOOUIE Ole) sruifrar ane ite: set ntye co venrg Uaby ole SINE Ath a 67 

MATT OReMOLGING Sere e ete li conta anee Je Nr ULP an Mere ch uate ce he 3 
Yearly Meetings, early establishment........................ baat ba 
other, transfer of membership to or from.............. 99, 100 

PP ETHIPRH TICES Cutie ate gate ace Le Rd eee PO Mele olde 500 Sha we 
duty of Ministers and Elders to instruct.................. 82 

HUEY OF Overseersstowardiice acs ey aus ala are coos eee e's 86 

duty of parents and meetings toward.................. 43, 91 
encouraged to meet together... ........ ccc cece eee teens 43 


Young people, duty of in regard to amusements................. 50 


AMR ba 


ee: * ve eb 





Te 


yh ; 
bh ae My) 


te a: 

















LRN MMW 





Princeton Theological Seminary-Speer Library 


ni 


1 1012 01006 3917 [i 





Pe PET 


SALE EEE mf os 


a ere 


WE 





Late 


+ 


Le 


oo; 


Le 


et ee 


is 


\ 


SN 


ve 
PR TS aE Pi a” eae ee op Bw 

















.. 
Rea 
‘ 
SS ae 
SS . t : 
\ mM 
Rat 
b \ 
ee 
‘ { 
7 
ee 
} 
t ‘ 
tek 
; 
aS SRA S 
Mes ‘ ‘ 
Bs) yy A 
h 
: . 


SSR ARAM AANA AARNE LANE ANNA NILA ADA MWY SOAS Oh 


